The forum was aimed at creating a platform for exchanging knowledge and information about community based management of forest and forest land, increasing the awareness in the community of  forest land right; as well as strengthening the  role of customary law in this field.

Summaries of current state policies and regulations related to community forests as well as the current situation of empowering local community to manage and use forest land according to the Circular No.07/2001/TTLT-BTNMT&BNN were presented in the forum by consultants of Consultancy on Development (CODE) and SPERI.

There was an exciting discussion with enthusiastic sharing on community based management of forest by village elders, village leaders and key farmers. The participants, drawing maps of their localities, described the current situation of local forest, the development history of community forests and difficulties and/or challenges that community forests was facing to.

The forum ended with high consensus on the important role of community forests in daily life of ethnic minority in northern mountainous area. Conclusions of forum showed that the community forests existed and developed long time ago with many different kinds of management, attaching to the evaluation of local ethnic minority community. This type of natural resource management has proved the efficiency in forest protection as well as in sustainable livelihood maintaining for local people. Community based management of forest are now facing some challenges that come from alteration of residents, culture; pressure of economic development or limitation in access to policy of local people. It was agreed by all participants that in the coming time, there is a need to lobby and advocacy in order to make community forests become legal status of forest using and management and keep on improving the community based management of forest of ethnic minority, hence ensuring the efficiency and sustainability of community forests.

Towards rights to watershed forest management
In the Forum, there were representatives of District People Committee, Commune People Committee and representatives from different households building the pilot models in Ho Muoi village. They had intensively discussed different issues happening in their area and shared local initiatives for natural forest conservation and sustainable development such as “The nursery garden and genetic conservation of native plants”, “The model of Tinh Thoong natural forest restoration by inter-households”, “Indigenous knowledge based chicken farming”, “Breeding and conserving chameleon”, “The model of community-based conservation and development of natural forest”.
Thus, the Forum produced a lot of ideas, contributing effectively to households’ trend to the sustainable natural resources development and contributing to the mission of poverty reduction, climate changes declining in the local region.
About the plan to build Tinh Thoong area as a preservative watershed forest, Mr. Lam Van Chin, a village head, addressed current situations, ideas and ways to build Tinh Thoong area as an watershed forest for conservation and providing water source for living and farming. Mr. Nong Thao Nguyen recalled that before, Tinh Thoong was a natural forest area with many valuable forestry trees like: iron wood, brown senna, Chukrasia tabularis A.Juss… and with many different rare animals such as stag, deer, wild pig. ..Water in the brooks, streams that is full for the irrigation of agricultural production. However, since the serious exploitation of natural forests and in addition, the State forest Enterprise grew eucalyptus, native forest plants have gradually disappeared, animals have been eradicated, soil becomes stunned and water resources have been exhausted.
With consultation and support from CIRUM, Mr. Nguyen’s family undertook to a pilot model on “Indigenous knowledge based chicken farming”. Joining the same model, Ms. Luu Thi Nhau added: “The Tinh Thoong area has advantages for livestock raising and development. It is isolated from the villager’s living and thus, it has less been affected from different diseases. Beside this, the location is near to the forest then there are abundant food sources: worms, termites, ants “….
During the Forum the participants also discussed negative impacts of mono eucalyptus plantations; and also focused on significant roles of natural forests for local livelihood security so that local people is well seen their own responsible for bio-diversity development,
Sharing the ideas of household models, Mrs. Le Thi Nguyet, an owner of community-based conservation and development of natural forest model was happy: “Our family is one of very few families in the village that is still retaining natural forests (including with Mr. Hua Van Nhung, Mr. Hua Tien Huu …). Currently, in the forest of my family, there are also many valuable native forestry plants: iron wood, brown senna, Chukrasia tabularis A.Juss, bamboo, herbal medicines …”
Natural forest brought us many benefits such as timber for house building and cage making, herbal medicine for daily health treatment, cutting bamboo for selling … All increased revenue for the family. Meanwhile, growing eucalyptus trees just convey the immediate economic benefit. At the same time it makes soil exhausted, water drought, vegetation destroyed. Therefore, in the future, our family will continue to promote natural forest regeneration, growing spare plants, integrating with native forestry plants … instead of the existing area of eucalyptus.
Participating the Forum, Mr. Hua Van Nhang brought to the audience interesting information about the ideas and processes of the chameleon model. This model started with digging a circle around the root of Voi tree to form an oasis while using stone to build the bank. It is to avoid landslide. Inside, the model use forest bamboo to keep land and form a solid bank system. All at once, the system creates a natural cave for chameleon to stay and hide its enemies. From the original plan, Mr. Nhang’ family will raise eight couples of chameleons. Then when they develop in a bigger population, the family will bring them back to natural forest that is suitable for chameleons. At that moment, Mr. Nhang will be also available to provide chameleon-let for the community….
After hearing the families presented the effective models, most households in the Forum have committed to join together to build the models and the nurseries to restore the native species that are in high risk of extinction. They are aiming to restore the natural forests of Ho Muoi like it was in the past.
Ideas by local state
It is very clear that the right policy has been enthusiastically supported by local people and government at all levels. Mr. Nguyen Duc Diep-the deputy of agricultural office of Huu Lung district shared about the meaning of the model presented in the Forum. Mr. Diep confirmed: “From the general guideline, District highly appreciates and supports all programs and consulting projects that facilitate local people to recover, develop and sustainably manage natural resources. It is also related to all the models of biodiversity cultivation, watershed forest…. like the ideas raised by this Forum.” He also expected that the models in Ho Muoi will become the leading models to replicate and facilitate at other communes in the district.
Mr. Le Kien Cuong, the Party Secretary of Min Son commune said:
“On behalf of the Party Committee, People Committee of the Minh Son commune, I promise to all local people and to CIRUM that the local authorities will actively take care these pilot models. I am very excited and find irresistible on building the pilot models. I’m looking forwards to seeing the whole process of making Tinh Thoong becoming the watershed forests preservation area. I’m also pleased by the voluntary participation of the community. At the start, there were a few people involved, but today the big participation demonstrates the self-awareness of the people.
On the side of local people, a strong commitment and a common determination to build the models are very significant and play deciding role in the whole process. To say must be to do! Land use rights for the people in the area of Tinh Thoong to form the watershed forests should follow the process where it firstly derives comments from local people, then being submitted to the government as the basis for the district to support this work.”
To affirm the strength of mind on going along with local people toward the conservation and sustainable development of natural resources, the researchers from the CIRUM presented in addition different types of models. They also confirmed the material and spiritual supports to build nurseries of native forestry plants for community. It is the foundation for restoration and development of natural forests and diversity of ecosystem. Furthermore, CIRUM also shared the long-term strategy that has been doing by local people. All contributes to the mission of reducing poverty, reducing climate change and build a sustainable development pilot model in Ho Muoi.

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Reclaimed forest land is forced to cease…!

 Sitting on the land which has been reclaimed before by the family, now owned by State Forest Enterprise, the village Elder of Tay ethnic group in Ho Rong hamlet was troubled: “The new policy to allocate land and forest to ethnic minority people, we have just only heard but not seen. It is said, land and forest allocation is for people to take care the forest and forest products take care people in return, that rights and that benefits we haven’t received yet. On the contrary, all the land that we have reclaimed and planted forest before, now belong to state forest enterprise!”

As said by Elder Dan, since 1970, when the first Tay households from Lam Son, Chi Lang, Lang Son came to the Ho Rong hamlet to reclaim, there was a wealth of land and forest was enormous. Following the Elder, more than ten households in Ho Rong hamlet started to reclaim the wild forest land, made plantation of cassava, maize, rice paddies and formed the village next to forest and earned living by the forest products.

However, since 1974, when the Forestry Vocation School settled in Minh Son, Huu Lung, Ho Rong hamlet became under ‘management area’ of the School. For a long time before 1996, local people were allowed to farm on the land that they have reclaimed. They grew longan tree, cassava and some other forestry trees. The real shock to Ho Rong population came along with a “movement” of production plantation and transformation, which mainly set up eucalyptus plantations. “The land that we have been cultivating for our livelihood became the land of the School in an obvious way!”

Up to now, natural/primary forests almost disappeared and instead, there are only mono eucalyptus plantations grown by state forest enterprise or so called contract with villagers. “State forest Enterprise owns land, if we want to plant trees, we have to do contract with State forest Enterprise, pay back some portions of crop. It looks like we are hired to work on our own land “– The Village Elder of Ho Muoi hamlet queried.

Similar to story of the Village Elder of Ho Rong hamlet (Minh Son commune), Elder of Ho Muoi hamlet (Minh Son commune), Elder village of Voi Xo hamlet (Hoa Thang commune) were wavering as villagers are from mountainous area but they do not have neither land, nor forests. From our exploring, the entire forest land of Ho Muoi hamlet is under management of Huu Lung State forest Enterprise II (founded 1993), and the whole forestry land of Hoa Thang commune belong to Huu Lung State forest Enterprise III (established 2000).

Forest land calls for help, no more tear to cry ..!.

 So far, no one denied the economic outcomes of the transforming policy on mono-crop of eucalyptus trees in Huu Lung district. There are the practical benefits such as low investment costs, high profits, easily cultivating, easily alive, the less care and be able to harvest through many cycles without replanting, easy to trade (private traders to purchase can take place) .. According to studies, every hectare eucalyptus plantation needs investment of 2-3 million and after about five years, it can get 45-60 million.Therefore, eucalyptus planting became a movement in Huu Lung. This policy came up from The plan to develop production wood area in Northeast by Decision No. 149/1998/QD-TTg, due to the comfortalbe trafic road to transport wood products to China and to Quang Ninh province, at the same time three State Forest Enterprises have upgraded to the concentrated production area.

However, beside to the short-term economic efficiency the harmful affects from the mono -eucalyptus area are as clear as day: the root of eucalyptus dehydrated the soil and depleted water resources and the founa, increase erosion, after harvesting eucalyptus the soil is unfertied for any other trees at all. “If possible to compare groundwater with tears of the forest, then the forest of Huu Lung is seriously crying for help as vegetation is deformed, the land is erosed rapidly, groundwater is gradually exhausted” the Elder of Voi Xo (Hoa Thang commune) hesitated.

“Forestry Development Agency only slashed and cut down the tree to plan the cash crop, so that made the soil erosion at all. They should have to protect the forest, keeping the plant grows wild, planted more trees such as canarium, nut tree, Khao tree, Bakich tree… In the fact now, the whole forest is Eucalyptus, Acacia … Forest is warning for erosion, impoverished soil but no measures in time, also how we and our future generation will can survive as living next to forest but we do not have neither land nor forest?” A villager from Ho Rong hamlet could not cover his fuming and irritated shared with us.

What can bare hands bring?

 Public opinion for sure certainly hasn’t forgotten the fight newly happened in April 2009 between Huu Lung I State forest Enterprise and neighboring villagers. Primary cause is, due to lack of land and forest, villagers organized invades State forest Enterprise’s land to farm. According to statistical figure (not yet completed) at least there was 370 ha land is invaded.

The encroachment of state land occurs for many years and not only happened in the district Huu Lung, but also occurs in other companies from district of Loc Binh and Dinh Lap. As a result, people occupied the land, take plant stolen, burned forest, causing great damage to State Forest Enterprise and villagers, especially when state agency started to investigate and play their function. This fact once again rings the bell on land resources management in the forestry field and requires adequate policies for the people who live surrounding the forest.

In fact, there are now many programs to support the reforestation such as program 661, program 327, scattered tree planting … implemented in Huu Lung. But very few local people benefitted from these programs because these programs only support people who already have the right to use land, while most of the area of forest land managed by Forestry School of Forestry and and other forestry organizations.

Lack of cultivation land, loss of natural forests has affected not only the livelihood of the people here but also the cultural practices and traditions were gradually disregarded. Hunger, poverty often goes along with illness, illiterate. Knowledge and quality of life of villagers is increasingly and seriously declined. “Previously, the temple of this village is very sacred. People who just cross the temple, are not allowed to speak loudly, they must also take off the hats. Each year there are four times of worshippings to celebrate for good crop, for stability. Temple is also a quiet place to meet and exchange experience on livelihood. Since the old trees on the land of temple were cut down, the temple seemed to lost his high sacredness, living condition of people is more struggling … “- The village Elder of Ho Muoi hamlet confided.

“How our future generation can survive without land and forest?”- This big question requires the answers from authorities, specialized agencies and related oorganizations, who care about the life of all ethnic minorities in the remoted area all over the country./.

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From the stories ….

According to the village elders, in the ancient time, a King named Ma Pac Bo came to Khe Vap to fight aggrresors, then he setteled in and showed the villagers different ways of livelihood. People respected and relied upon him very much. At that time, there was also a general named Sa Chau Ba Yen, who was the battle-tested and he was also very talented in using rifle. In a battle, he fired a shot that killed an entire battle-horse of the enemy, bringing a great victory. Before dying, he climbed the highest hill and fired a shot with his rifle full of three cups of explosives. He said: “Every village that can hear the explosion from my gun, should take the reverent care of me.” After his death, inhabitants of Tay ethnic group built a temple to worship and comenmorate the King and The General.

 Since then, villagers organize ceremonies in January, March and July to commemorate the two Masters, at the same time to ask the Masters for people to have security, health, good weather, good crop…

Ceremony at the holy Temple

On the ceremony, every family send a participant, except the family of Spirit Elder, two persons. Also, for those who live outside, but cultivate on the land of the village, they are also involved in the ceremony, as such, deities can shelter and protect crops for their field.

Among three ceremonies of the year, January ceremony is the greatest, because this is for the whole year and it is taken place on the 2nd day of Tet holiday. To be involved, each family must contribute some offering including: a plate of fried meat, a bottle of wine, a bowl of rice in color and incense.

March and July ceremonies are not fixed, the spiritual man selects the most appropriate day of the month and inform villagers to organize. Often, Sptitual Man aslo selects that day, when the transplant is finished or field work is completed. On this occasion, each household should contribute half kilogram of meat (chicken, duck, pig are all accepted), a can of rice, a bottle of wine and incense.

When everything is well prepared, the spiritual man starts to pray. He invites the deities to receive the hearts of the people, and the villagers can send the wish to the deities. Spiritual man also informs deities about the presence of different clans of the village and wishes for the divine right protection, shielding people from the sickness and disease.

Spiritual man on behalf of the villagers wishes Deities to take away disease, sickness to the sky, not to stay to suffer villagers. Next to that is a demand for animal feed such as cattle, pigs chickens .. no disease, death. Previously, when wild beast came from forest and caught livestock, there were more wishes to protect the livestock from being meat-eatten. This ceremony called Peace Worshiping. After that there is the ceremony for the good weather, the bumper crops, for every houses to have enough food and havings, and being not afraid of hunger.

If on the ceremony there are strangers, workers or relatives from other places, they also find a wish to deities for divine protection, shielding from the spiritual man.When ceremony is finished, some households who have bother with something such as finding timber for house building, children join the army, lost cattle … they can ask for praying. When praying, people just let the deities know about their name, position in the family, the deities will hear and help.

When the pray is finished, people gather to sit together in talking, waiting for joss-stick to lay in ashes. In villagers’ concept, when the joss-stick is still burning, the deities are eating and receiving the heart from prayers, then you are not allowed to eat. People talk with each other, exchange experiences, discuss together how to earn living and make the village developed.

As people are eating, if you see someone passing by, you can invite the person to participate in a cup of wine with you. People believe if people are treated like that, they can meet a lot of luck during the year. All people enjoy the ceremony, eat and drink as much as they can and only leave when they get drunk.

Deities who protect the nature

Bac Lang is the habituated place for many ethnic minorities such as the Tay, Dzao, Nung, San Chi, San Diu … spreading over 11 villages of the commune. Each ethnic group has its own unique culture, habits which are passed through the generations. The custom of worshiping in the sacred Temple of Tay ethnic group in Khe Vap is an exciting example.

The sacred temple are located under an aged-old tree, surrounded by a lot of precious wood such as ironwood, chestnut … Temple is erected by four pillars, above in the top there are two panels roofed by cement, which replaces bamboo sheets in previous generations. As simple and small at 0,2 square metre the Temple is considered the mental embodiment of the two Deities who always shelter the villagers and punish vandals.

According to inhabitants of Khe Vap, anyone no matter living in or outside of the village, if they make something against the Temple or against forest surrounding the Temple without asking for permission from the Deities, they will be punished by sickness, fatigue or loss of memory. From Elder Lien: “Once upon a time, a man from our village went to the forest to get a wire for buffalo tying. When he got done, suddenly he became so stunned and he could not able to get out from the forest. Then the family had to ask a Spiritual man to do some worship and to ask deities to forgive of sins. And after that, he returned to normal and could go back home.”

Elder Son also shared that he also was punished once by the Deities. He said: “In the past, once I cut wood in the Temple forest. As soon as I went home, I felt hurt in legs and the whole body is very tired. My family had to invite the spiritual man to pray and ask for forgiveness and it helped me from the sickness.”

 According to the opinion of the people, if they cut the Temple forest and destroy the Temple, … the deities will punish all the village instead of each individual. Then the whole village will get sick, disease or bad luck in working and earn-living.

Due to the strong believe in the sacred Temple people of Khe Vap village as well as surrounding villages such as villages Khe Pha, Khe Cay, Khe Choi have been protecting forest very well.

Currently, in Khe Vap there is still a significant area of forest, with precious wood such as ironwood, chesnut, … This is thank to villagers who take care and protect forest very well. In their soul and hearts there is a deep thought that all the deities always love and shelter them and ready to punish those who cut down forest.

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In 2007, Bac Lang People’s Committee has assigned Quan Thang Forest as community herbal forest conservation area to Local Healers’ Assocation for management and protection. As agreement, once per year, from early morning, the whole villagers (women, men, girls, boys, village leaders, local healers) gathered at the cross-road to go to the herbal forest for forest tending. They made the clearer border/ways for easy to go; and during doing, they are trained herbal plants by the old healers (learning process) so that they are learnt and not destroyed forest. This activity is to make sure that the herbal forest has been well protected and managed in a practical way, meaning that on this occasion, the villagers, especially the young are trained and learnt local regulation/customary law in forest management and protection. This is also a very good chance to trans-generations for the herbal knowledge.
After 5 hours practice, all participants gathered again to have lessons learnt and sharing herbal experiences among local healers and villagers for well protected and development!

After one year implementation from the above pilot project, 261/264 households and 9 communities are given land use certificates (red books) with the total area of 3,120 ha and another 2,125 ha of forestry land has been allocated for households and communities for protection and conservation, meaning that all kind of forest/land in Bac Lang commune have been allocated to local people for management. To have this achievement, according to Mr. Ly Van Tuan, (Dzao ethnic people), Chairman of Bac Lang People’s Committee, that local authorities has actively involved in the programme implementation process, especially the programme makes use customary law and traditional values in solving different conflicts over forest/land at different levels. Mr. Tuan said “ We consider this Land Rights Pilot Programme as a “Revolutionary” and our farmers are now confident to invest on their allocated forest/land in a sustainable way for long term!
A comprehensive approach has been used for this programme, including local research on forest/land use and management, local culture and customary law in Bac Lang; combination customary law with land law/policies; organizing study tour for lessons learnt and sharing experiences, etc. After land rights, it is setting up perma-culture pilot models, customary law based community forest management and conservation!!
Community based, participatory and people-centre approach has been implemented during programme. With this approach, local people have involved in discussing and decision making in mapping, and land allocation process. Local people fulfilled their own profile themselves with support from local experts. Over 100 workshops done at different levels (village level, commune level and district level) with full participation of local people and leaders.
The full participation of local people and supportive involvement of different stakeholders and relevant players played an important role to gain target outcomes. Activities after land allocation programme are implementing by local people based on indigenous knowledge and adapted technologies for local context.

Investement Review (Copy Investement Review)

The Worship is organized in a solemn manner by a local sorcerer who is prestiged by the villagers.

When the sacrifice is ready, the Sorcerer officially makes an invitation to “Natural Spirit” for the acknowledgement of the belief by the villagers. Then, the Sorcerer reports to the “Spirit” for the present of each family and clan are living in the community. The Worship is praying for a good weather, a good health and a productive crop for their happy life! The Worship is also for a growing and safe livestock raising in the community, avoiding epidemic diseases. It is telling that long time ago, the Worship was for stoping dangerous animals for eating their pigs, chickens, etc…

After the Worship, every one sits in a circle and have a talk friendly and happily for the community activities and development, focusing on local concerns for their sustainable livelihood, traditional values in natural resources management and happy relations! No one is allowed to talk loudly as quarrels or arguments as it is believed that the Worship is to make the “Natural Spirit” happy and if not, the villagers’ prays will not be supported and protected by the “Spirit” ! meaning that it will be very difficult for the villagers in a year to have a good farming and good life!

The Ceremony is getting excited when the participants start playing a traditional game. One people traditionally use a tree leave to make an artificial fish and put something in the middle of the Fish and let’s it rotating around until the Fish’s head stops at one, he/she has to drink a cup of wine. The same, this game plays until the wine/meat finished, and the participants are happy and satisfied with the drink, meaning that the villagers will be happy with their productive farming year. The Ceremony is also over.

The Worship Ceremony is one of the traditional cultures of Tay ethnic minority people. Not only Tay people, The Dzao, San Chi, San Diu people are also living in Bac Lang, and each has their own traditional culture for generations to learn and to follow for their own development.

CIRUM (Copy CIRUM)

According to the workshop report, in Vietnam, for the last six years (2001-2007), a total of agricultural land has been reclaimed and transferred into non-agricultural land is over 335,000 ha, meaning that 50,000 ha of agricultural land per year in everage has been lost. And 3.5 millions ha of forestry land were allocated to households and individuals, another 5 millions ha were allocated to state forest enterprises and other organizations/companies for land use and management. Obviously, forestry land allocated to state forest enterprises are huge and thus, main concern is what are criteria to access that forestry land has been used and managed by those forest enterprises are used in an effective! It is still a question???.

“Forest land and ethnic minority people” is one of issues that was raised by CIRUM at the workshop working group discussion. Based on practical research findings, it is telling that there are overlapings over forest land and some of land problems caused by the implementation of Decree 02/CP/2004 and Decree 01/CP/1995 during 1994-1995. Eg. ovelapings over boundary between households and households; the difference between land size stated from Green Book and in the field; or some of household has a lot of land, and some has a few, etc… All of these have making local people not confident to invest on the land in a sustainable way. Related to forestry land property assessment, according to some of forestry experts, only “big trees” are counted in but not and neglected from floristic composition (non-timber forest products such as herbal plants, natural dyeing plants, mushrooms,….). Current policies for forest land privatization by state forest enterprises; or calling for investment markets (outside and inside the country) in forest land; or issue of resettlement of ethnic minorities groups who are affected by hydroelectric programmes,…have been affecting long-term livelihood, indigenous culture, bio-diversity, have not been carefully analyzed for solutions yet.

At the final, the workshop participants have proposed some of recommendations as follows: (1) increase the total area of agricultural land allocated to each household based on local context; (2) The land use certificate term should be permanent; (3) Review (delete) the result of Land Allocation programme under Degree 02/1994 and to re-allocation followed Degree 181/2004/CP by participatory approach and make use grassroot democarcy; (4) involved local people in the process of indigenous knowledge based assessment of forest land property , thus, role of local people is appreciated as equal as role of forestry experts and accordingly, final results showed by local people are as equal values as final results by forestry experts (actually, costs occurr by local people is much lower than costs spent by outside experts). (5) It is important and necessary for resettlement programme to take account into indigenous culture (belief,…), especially for the ethnic minorities; (6) Land reclaimation is to make sure for sustainable livelihood, food security and to regulate in detailed a supervising mechanism with full participation of local people, attracting supports from civil society organizations and local people as well.

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After Land Rights Pilot Programme implemented 2006-2007 in Bac Lang, these two key farmers have selected by their communities and also as pioneers to do perma-culture pilot models for sustainable land/forest use and management at household level. Mr. Chau and Mr. Toan have presented local experience and local initiatives based farming system such as bio-diversity vegetable garden, nurseries and livestock raising, banana circle,…for discussion at the workshop!

Mr. Chau brought to the workshop an initiative for making “ a saved pig pen” (see picture attached). He used normal wood with small size or bamboo to make partition in horizontal direction to keep pig not trapped, and thus, it is easy to replace and remove when necessary. Ms. Tran Thi Binh (Lam Trach commune, Xuan Trach district, Quang Binh province) who is raising hundreds of pigs was very interested in this initiative. She said it is not only convenient but also much lower costs for using local material (bamboo, small wood,….) which is more clean, comfortable for pigs growing. By this model, it is easy for other farmers to learn and to follow.

Mr. Toan has also shared his initiative in using bamboo for making plastic seed-bags. This lesson was highly appreciated by workshop participants. The bamboo made seed – bags are really effective as it is disintegrated itself, and not like plastic seed bags that it is to move out as it is and thus, the living rate of seedlings are high. Beside this, local people do not have to spend money for buying plastic seed bags but environment is protected.

After the workshop, these two key farmers have actively registered to join perma-culture network so that they can have chance for learning and sharing experiences on local initiatives based perma-culture for sustainable natural resources use and management.

CIRUM (Copy CIRUM)