• Korean Journal of Agricultural Science
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• v.26 no.1
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• pp.12-20
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• 1999

The purpose of this study was to research the change of the forest in Myungseo-lee Sanchuk-myun, Chungju where most of the area managed the Swidden Agriculture(Shifting cultivation). The mountainous district should be used and developed the multi-purposing source among the agricultural field, grassland, forest, a recreational area, and an industrial site, and should be presupposed the establishment of synthetic and efficient change system. This study began to pay attention to observe the peculiarity of Swidden Agricultural area in terms of forest aspects and to broaden the outlook of Swidden Agriculture. In the status of Myungseo-lee, prior to the Project to Rehabilitate the Illegal Swidden, from 1973 to 1976, the private forest gets 110.9ha (23ha for Seodae-village, 26ha for Dooduk-village, 6ha for Myungdol-village, 41ha for Chungam-village, 14.9ha for Pangdae-village). In Myungseo-lee. millet and corn were harvested, and they performed the rotation of planting and temporary resting by changing the field. The cultivated acreage per a house of total 5 villages in Myungseo-lee was just 0.4ha in average. The 70ha of the Swidden in Dooduk-village. Myungseo-lee, was sold to the Miwon corp. and the 342ha of that in Myungseo-lee was sold to Seohae-devlp.(SK forest). Those areas afforested. As the regulation plan for the Swidden began, the people in the site got paid for 300,000won as a migration fee. The special feature of the Swidden in Myungseo-lee was that the whole migration village was already established before the regulation plan for the Swidden began, and the yield was harvested by more than other villages the use of chemical fertilizer. And, in the Swidden agriculture, it showed the well-cultivated aspect, and the major harvest was various grains. The regulation Swidden in Myungseo-lee started in 1974.

• SUVANNABHUMI
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• v.9 no.2
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• pp.7-34
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• 2017

Various models have been presented to describe early Southeast Asian political formations that draw on both indigenous and imported Indic ideas. The most influential of these are the "Mandala" (Wolters 1968, 1982, 1999), "Galactic" (Tambiah 1976), "Negara" (Geertz 1980), and Anderson's 1972 "The idea of power in Javanese culture." This paper represents an initial attempt to compare the salient features of these models with historical and archaeological data from South Sulawesi where, exceptionally and importantly, societies developed independently of Indic ideas. South Sulawesi is unique in being the only region of maritime Southeast Asia where there are sufficient written and oral sources, often substantiated by archaeological data, to document the social evolution of its society from scattered, economically self-sufficient communities with ranked lineages practicing swidden agriculture to large political units (kingdoms) constructed around indigenous cultural and political concepts with economies based on wet-rice agriculture. This wealth of data provides us with a much more detailed picture of the emergence, development and support structures of early kingdoms than found in the models, which makes South Sulawesi of fundamental importance in understanding the social and economic evolution of pre-Indic influenced Austronesian societies in Maritime Southeast Asia.

• SUVANNABHUMI
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• v.9 no.2
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• pp.91-122
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• 2017

Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today's interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno'. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno' for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.