{"id":27114,"date":"2025-04-17T15:22:04","date_gmt":"2025-04-17T07:22:04","guid":{"rendered":"https:\/\/ulm.ac.id\/en\/?p=27114"},"modified":"2025-05-07T09:39:58","modified_gmt":"2025-05-07T01:39:58","slug":"could-pakasam-become-an-intangible-cultural-heritage-efforts-to-maintain-the-sustainability-of-pakasam-as-a-typical-culinary-of-the-banjar-community","status":"publish","type":"post","link":"https:\/\/ulm.ac.id\/en\/2025\/04\/17\/could-pakasam-become-an-intangible-cultural-heritage-efforts-to-maintain-the-sustainability-of-pakasam-as-a-typical-culinary-of-the-banjar-community\/","title":{"rendered":"Could Pakasam Become an Intangible Cultural Heritage? \u2013 Efforts to Maintain the Sustainability of Pakasam as a Typical Culinary of the Banjar Community"},"content":{"rendered":"

In accordance with the traditions of the Indonesian people, every time Eid or Eid al-Fitr approaches, it is always marked by the process of going home (<\/span>mulih dilik<\/span><\/i> or returning home for a while) to the village where they were born. In addition to going home, the definite thing that people do is to buy Eid necessities, either buying new clothes or snacks to be served with family or also sent to relatives\/guests who come to the house. In addition, for travelers or tourists, it is not complete if they do not buy souvenirs typical of the area where they pass through, including Barabai, Central Hulu Sungai Regency, South Kalimantan Province. I, who am included as a traveler, also do not escape some of the activities that have been explained, starting from family gatherings, buying Eid necessities, to buying regional souvenirs to take home.<\/span><\/p>\n

However, in this Eid (1 Syawal 1446 H), there is an important thing that is interesting for me to pay attention to, but previously ignored. I observed the activities of female <\/span>pakasam <\/span><\/i>traders in the Hanyar Barabai Market area who were waiting for buyers. During the observation period, I found many buyers stopping by to buy pakasam, that’s where the question arose, is the <\/span>pakasam <\/span><\/i>sold by the traders who are all women <\/span>pakasam <\/span><\/i>sold out or only on certain days like Eid? Is this pakasam a typical Banjar culinary dish? Has anyone thought that one day this typical culinary dish will disappear if it is not written down? Finally, all the female <\/span>pakasam <\/span><\/i>traders in the <\/span>Hanyar<\/span><\/i> Barabai Market area are old, is there a generation that will continue it?<\/span><\/p>\n

From the many questions that arose, the temporary conclusion was that: (1) <\/span>pakasam <\/span><\/i>is a traditional Banjar culinary dish, it is not known for sure when this culinary dish first existed, when it was originally served, but it needs to be continued; (2) female <\/span>pakasam <\/span><\/i>traders have played a very important role in preserving this traditional culinary dish; and (3) the current generation is an integral part whose role is greatly needed to preserve this traditional culinary dish.<\/span><\/p>\n

According to Widianti et al. (2021) in their discussion of Hj. Ati’s <\/span>pakasam <\/span><\/i>processing business, <\/span>pakasam <\/span><\/i>is a processed food made from fermented freshwater fish (usually sepat) and given roasted rice. <\/span>Pakasam <\/span><\/i>has a sour and savory taste. <\/span>Pakasam <\/span><\/i>is a traditional Banjar food menu that is usually served with spices such as chili and sugar when served as a side dish. The assumption is that <\/span>pakasam <\/span><\/i>is likely a manifestation of the local genius of the Banjar people during the maritime era in the context of their adaptation for food security during the dry season, causing river water to dry up, making it difficult for people to find fish in the river. Therefore, before the dry season arrives, people ferment certain fish so that they can be stored for a long time, including <\/span>pakasam<\/span><\/i>. This assumption exists because comprehensive research on <\/span>pakasam <\/span><\/i>as a traditional Banjar culinary in a social and cultural context has never been carried out.<\/span><\/p>\n

The problem is that along with the shift in people’s consumption patterns due to the presence of various types of new culinary delights due to the influence of globalization, <\/span>pakasam <\/span><\/i>, which used to be a favorite food of the Banjar people, is now slowly being ignored. From my observation of <\/span>pakasam <\/span><\/i>buying and selling activities in the <\/span>Hanyar<\/span><\/i> Barabai Market area, the average buyer of this traditional culinary is a person who is quite old (around 40 years and above). This indicates that <\/span>pakasam <\/span><\/i>is starting to be unknown or is not an attractive food for the younger generation. In addition, I see that the female <\/span>pakasam <\/span><\/i>traders are also quite old, so there needs to be someone who wants to continue so that this traditional culinary can survive and continue.<\/span><\/p>\n

The above problems can no longer be underestimated. I think that <\/span>pakasam <\/span><\/i>is no longer a matter of culinary, but rather part of a cultural heritage that needs to be introduced. There are many elements contained in it, starting from historical value, local genius, local knowledge, to the ecological wisdom of the Banjar community in the maritime era. If this traditional culinary is lost, then the traces of cultural heritage that contain historical elements, local knowledge, to the social values \u200bthat accompany it will also be lost. Until today, the female <\/span>pakasam <\/span><\/i>traders have indirectly played a role in preserving it. They introduce this traditional culinary as a form of Banjar community cultural heritage to the public through trading. The women traders remain loyal to selling <\/span>pakasam <\/span><\/i>in a traditional way, starting from the placement of the <\/span>pakasam <\/span><\/i>being sold to the packaging for buyers to take.<\/span><\/p>\n

In the context of preserving cultural heritage, <\/span>pakasam <\/span><\/i>should be able to become Intangible Cultural Heritage (IWBTB). This recognition is not merely symbolic, but becomes an entry point to build structured preservation, thus giving rise to appropriate and attractive business development, education, and promotion programs. I propose this considering the importance of this culinary, with adequate research support and complete documentation, it is not impossible for <\/span>pakasam <\/span><\/i>to be included in the IWBTb list from South Kalimantan. If other regions can elevate their local culinary to the national and even international level, why can’t we? In addition to IWBTb, introducing <\/span>pakasam <\/span><\/i>through education is also important. Moreover, with the P5 Merdeka Curriculum project, students are asked to practice making <\/span>pakasam <\/span><\/i>as their own product. This strategy is not only to introduce, but can also foster their sense of pride in their own cultural heritage.<\/span><\/p>\n

Ultimately, to maintain the sustainability of <\/span>pakasam <\/span><\/i>as a cultural heritage, involvement from various parties is needed, especially the government, academics, and the general public. It is not enough to rely on women <\/span>pakasam <\/span><\/i>traders, we who claim to be Banjar people have an equally important role to play in preserving what was inherited from our ancestors. Don’t let <\/span>pakasam <\/span><\/i>only become a story in history books or a display in a museum.<\/span><\/p>\n

By:<\/span><\/p>\n

Helmi Akmal<\/strong> \u2014 Undergraduate Student of Social Science Education, Lambung Mangkurat University<\/span><\/p>\n

Published in Opinion Column Radar Banjarmasin \u2013 Tuesday, April 15, 2025<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

In accordance with the traditions of the Indonesian people, every time Eid or Eid al-Fitr approaches, it is always marked by the process of going home (mulih dilik or returning home for a while) to the village where they were … <\/p>\n","protected":false},"author":6,"featured_media":27134,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_total_topic_count_hidden":0,"_bbp_total_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"pmpro_default_level":0},"categories":[309],"tags":[],"_links":{"self":[{"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/posts\/27114"}],"collection":[{"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/comments?post=27114"}],"version-history":[{"count":1,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/posts\/27114\/revisions"}],"predecessor-version":[{"id":27123,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/posts\/27114\/revisions\/27123"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/media\/27134"}],"wp:attachment":[{"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/media?parent=27114"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/categories?post=27114"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ulm.ac.id\/en\/wp-json\/wp\/v2\/tags?post=27114"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}