The earth is where we put our feet on a daily basis, it is a living space that we would never really leave behind. Yet, in the midst of modern routines and ease, humans often forget this most basic relation. In a community discussion, a number of environmental and social activists asked the public to rethink: How can we care for the earth, starting from small things closest to us?

The broadcast of Siaran Ngobrol Bareng Yaphi (NGO-PHI) 2th edition by Yayasan Yaphi to celebrate Earth Day presented a number of perspectives and grassroots activists, such as Septina Setyaningrum from Ruang Solidaritas Joli Jolan and Eksan Hartanto from Sanggar Rojolele, Delanggu Klaten. They shared their experience about caring for the environment that did not necessarily start with big steps, but through simple yet consistent practices.

Ecological Crisis and Regress in Agriculture

Explained the agricultural ecosystem condition in Delanggu, Klaten, where in the last decade it experienced a relapse. This area was known as the key food basket and now it suffered from a number of issues: deteriorating soil quality, diminishing peasants’ organisations, to lack of regeneration.

The majority of peasants were above 60 years old, while the younger generation was too reluctant to engage in agriculture. This was made worse by their dependence on synthetic fertiliser since the green revolution. The effect was evident in declining soil fertility, vulnerability to flood, and pest attacks.

This phenomenon can be discerned through Ecological Modernisation Theory, which explained that technology-based modernisation often created new environmental problems. In this context, massive use of chemical fertilisers certainly increased productivity, at the expense of long-term ecosystem destruction.

This condition was consistent with Karl Max concept of Metabolic Rift, that described the breakup in natural relationship between humans and nature as a result of modern production system. Peasants no longer depended on natural cycles, rather on industrial inputs. The disturbance in the cycle led to peasants’ harvests being taken from villages to cities, taking along the soil nutrition while city waste was not returned to the agricultural areas.

Being aware of such complexity, the community as conceived by Eksan Hartanto tried alternative approach. They no longer rely solely on formal methods such as training, but also used cultural approach. One such approach was through Festival Mbok Sri Mulih (Festival Mbok Sri), that revived old agricultural wisdom and values and the spirit of mutual collaboration in the communities.

This approach was deemed more effective in building collective awareness, as it touched on emotional aspect and local identity. In addition, people also started healthy agricultural practices by reducing use of chemicals and adopted environmentally-friendly agriculture.

Meanwhile, from the urban perspective, Septina addressed the overconsumption that resulted in waste piles. Through the Solidarity Space of Jolijolan, she and other volunteers started exchange of goods, and then distributed them as alternative solutions.

This action emerged out of concern over two contrasting conditions: on one hand, many people found it difficult to access basic needs such as clothes and household goods; on the other hand, some community members had stocks of unused goods as a consequence of consumptive pattern. Septina wanted to eradicate consumerism and addressed urban waste crisis.

Joli Jolan became a meeting venue to share experience and exchange goods without financial transaction. Unused goods were re-distributed for new purposes. Through such practice, the action reduced waste, while at the same time strengthened social solidarity.


Every month, the community managed up to one tonne of goods. The impact was evident: people used to spend hundreds of thousands for daily needs, but now they were able to save and allocate funds for education or food.

Small Actions, Big Impacts

In both rural and urban settings, the two communities showed that changes could start from small steps. Reducing household waste, exchange of goods, or return to health agricultural practices were ral actions to contribute to the earth.

Yet, the challenges remained. Attitudinal change in communities could not happen in an instant. It necessitated a long, consistent process and examples. Not everyone would immediately understand or accept the new practices, yet small changes continued to happen which created major impacts in the long-term.

In addition, the discussion also touched on important roles of public policies. Many environmental issues had their origins in political decisions, such as national waste management or agricultural system. When policies did not support sustainability, then the people had to act to take the responsibility.

National actions and social capital such as Joli Jolan not only had impacts on the environment, but also built new social relations. People who did not know each other before would be linked through shared practices.

This could be understood through Social Capital Theory of Robert Putnam, that emphasised the importance of social network and trust in building strong communities. Social capital was a power originating from human relations.

In addition, mutual help practices emerged, particularly during the pandemics, that showed the solidarity concept of Émile Durkheim. When people faced crisis, they tended to return to the value of togetherness and helped each other. Joli Jolan Community had important role during the COVID-19 pandemics, where it provided goods needed by the community at the time. The community remained solid even during the pandemics and the solidarity transformed into togetherness or mutual dependence.

Attitudinal Change and Challenge to Awareness

Although these actions brought positive impacts, attitudinal change in communities did not happen in an instant. Not everyone shifted from consumptive habit or started to adopt a more caring attitude towards the environment.

In this context, communities became social learning space. They not only provided discourses, but also real practices that could be replicated. From taking own shopping bags, reducing food waste, to exchange of goods, all became parts of a gradual change process.

The broadcast of NGO-PHI also paid attention to the fact that many environmental issues were closely related to public policies. Waste management, agricultural system, to budget allocation were all part of political decision.

In the perspective of ecological politics, environmental issues could not be detached from power relations. When policies did not prioritise sustainability, communities felt the impacts immediately.

Yet, the limited roles of the State did not stop people’s action. Conversely, the communities such as in Delanggu and Joli Jolan showed that change could start from the bottom, despite the limited resources.

In both urban and rural settings, the actions showed that caring for the earth did not need to start from big steps. Rather, changes often started from small practices done consistently – health agricultural practices to conserve the soil, exchange of goods to reduce waste, and mutual collaboration to strengthen solidarity.

These steps may have looked simple enough, yet they had wide implications. It was like lighting candles in the dark, the candles provided direction and hopes at the same time.

Caring for the earth ultimately was not only about the environment. It was also about measures to rebuild a just relation between human and nature alam, between individuals and communities, and between today and the future.

Light the “Candle” of Hope

In the midst of limitation, communities chose to keep moving. They did not wait for change to happen from the top, rather they created small spaces for alternative practices. As explained by Septina and Eksan, their actions may bee “small candles”, yet it was important to keep the candles burning.

Caring for the earth was not a huge task done by the State or large organisations. It was a joint responsibility that started from the family, from daily habits, and from caring for other people.

In the end, caring for the earth also meant caring for life itself, building a more just, sustainable, and humane future for all. (Ast)

NGO-PHI broadcast can be assessed through Yayasan Yaphi YouTube: https://www.youtube.com/watch?v=mygfQm13wkA