Sofyan Ansori

The Fabrication of Local Identity: Marginalization of the Indigenous Dayak Beverage in Central Kalimantan

Introduction

The fabrication of local identity: marginalization of the indigenous dayak beverage in central kalimantan. Examine the fabrication of Dayak local identity in Central Kalimantan. This paper explores the marginalization of Baram, an indigenous beverage, revealing political and cultural contestations.

Abstract

Since the decentralization era that started in 1999, the need to search for local identity in various regions in Indonesia gradually emerged. Local elites have been pursuing some specific characteristics to legitimize their indigeneity and authenticity which are useful to strengthen their local power grip. The production of local identity (e.g., adat; tradition) wastransformed into a key factor for the success of a local government in the transition of political and economic power in Indonesia (Bourchier, 2007; Erb, 2007). In that cultural production, a particular ethnic tradition was often fabricated into a binary dichotomy; “good” and “bad” to come up with a “true local identity.” Within this scheme, a tradition considered “bad” is rejected. Baram, a traditional Dayak beverage containing alcohol, faces this kind of rejection. Even though it is inherently a part of the Dayak culture, evidence of its existence is systematically deleted in the public domain such as museums, books, and public documents and other local publications. Baram is perceived as a form of bad habit and also is thought to be irrelevant to the contemporary Dayak identity that is struggling to eliminate the stereotype of being uncivilized. This paper argues that the marginalization of baram not only is a matter of politics but also is related to current social and cultural contestation in Central Kalimantan, Palangkaraya in particular. The analysis in this paper focuses on the relation of the Dayak as indigenous people of Central Kalimantan and migrants from other Kalimantan regions and outside of Kalimantan. The data were collected during my short ethnographic research in Palangkaraya and Katingan Regency, Central Kalimantan in 2015. Baram is suspected of being a source of overconsumption of alcohol that triggers violence and criminal actions in both urban and rural communities. Such a formulation is common in the mass media to describe the negative effects of baram. The marginalization of baram continues and has escalated into a more serious matter as the local regime now labels it as illegal good. It is, thus, alienated in its own home.

Review

This paper presents a timely and highly relevant investigation into the complex processes of local identity formation and marginalization within the context of post-decentralization Indonesia. By focusing on the indigenous Dayak beverage, *baram*, the author expertly uses a specific cultural item to illuminate broader themes of power, authenticity, and the fabrication of tradition. The abstract clearly articulates the central argument that the marginalization of *baram* is not merely incidental but a systematic outcome of political and socio-cultural contestation, where local elites strategically define "good" and "bad" traditions to consolidate their power and shape a desired contemporary identity. This promises a nuanced analysis that moves beyond simplistic cultural preservation narratives. The strengths of this proposed work lie in its critical theoretical framework, which links the pursuit of local identity to political and economic transitions. The concept of a fabricated binary dichotomy, where *baram* is rejected for being perceived as a "bad habit" and irrelevant to a "civilized" Dayak identity, provides a compelling lens through which to examine cultural politics. The paper's intention to delve into the relationship between indigenous Dayak communities and migrants from within and outside Kalimantan is particularly promising, as it highlights a crucial dimension of social and cultural contestation. Furthermore, the abstract effectively conveys the tragic irony of *baram*, an inherently Dayak cultural product, being systematically erased from public discourse and ultimately branded as an "illegal good" in its own cultural home. To maximize its impact, the full paper would benefit from elaborating on certain aspects. While the abstract mentions "politics" and "social and cultural contestation," a deeper dive into the specific actors, policies, and historical narratives that contribute to the systematic deletion and marginalization of *baram* would strengthen the analysis. It would also be valuable to understand the precise nature of the "short ethnographic research" conducted in 2015—detailing the methods, duration, and types of data collected would enhance the methodological transparency and credibility of the findings. Finally, exploring how the claims of *baram* triggering "violence and criminal actions" are propagated and received, and whether there are counter-narratives or resistance from Dayak communities, could provide a more comprehensive understanding of its complex marginalization.

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