Pengguna:Dhiosk/Bak pasir/Pekarangan

Pekarangan di Kabupaten Agam, Sumatera Barat

Pekarangan adalah jenis taman rumah tropis yang dikembangkan di Indonesia, terutama di Pulau Jawa. Pekarangan umumnya berisi ragam tanaman, sementara beberapa pekarangan memiliki hewan (termasuk ikan ternak, pemamah biak, unggas, dan satwa liar) serta bangunan seperti kandang dan sangkar burung. Pekarangan menghasilkan pangan untuk kebutuhan sehari-hari dan untuk dijual serta menghasilkan tanaman hias. Selain itu, pekarangan juga menjadi tempat interaksi sosial (termasuk bagi hasil panen pekarangan) serta menyediakan hasil tani untuk upacara adat dan keagamaan. Beberapa pekarangan dibuat, dipelihara, dan diatur tata ruangnya sesuai dengan nilai-nilai lokal. Pekarangan mungkin sudah ada selama beberapa ribu tahun, tetapi catatan pertama mengenai pekarangan ditemukan dalam sebuah babad Jawa yang ditulis pada tahun 860 M. Pada tahun 2010, sekitar 103.000 kilometer persegi lahan di Indonesia digunakan untuk pekarangan.

Peran keberlanjutan dan sosial pekarangan terancam oleh urbanisasi massal dan fragmentasi lahan, yang menjadi faktor penyusutan luas lahan tempat tinggal rata-rata. Penurunan ini kemudian diikuti dengan hilangnya keragaman tanaman di dalam pekarangan. Selain itu, sebagian pemilik pekarangan secara sengaja mengurangi keragaman tanaman untuk mengoptimalkan hasil tani komersial. Masalah seperti wabah hama dan peningkatan utang rumah tangga muncul akibat terdegradasinya keberlanjutan pekarangan.

Pekarangan pada masa lampau, khususnya di Pulau Jawa, kurang mendapatkan perhatian khusus dari pihak-pihak yang memerintah, mulai dari kerajaan-kerajaan, pihak kolonial, hingga pemerintah Indonesia sebelum dasawarsa 2010-an. Hal ini disebabkan karena kesulitan untuk membuat sistem pemanenan dan perpajakan hasil panen dari pekarangan. Pekarangan kemudian mendapatkan perhatian dari pemerintah Indonesia sejak awal dasawarsa 2010-an melalui program P2KP (Percepatan Penganekaragaman Konsumsi Pangan) yang berfokus pada daerah perkotaan dan sekitarnya. Program tersebut bertujuan untuk mengoptimalkan produksi hasil tani pekarangan dengan pendekatan yang berkelanjutan.

Definition

Istilah "pekarangan", menurut Kamus Besar Bahasa Indonesia, memiliki arti "tanah sekitar rumah", "halaman rumah", atau "tanah yang disiapkan untuk tempat tinggal". Namun, istilah ini banyak digunakan dalam pustaka ilmiah, khususnya dalam topik wanatani dan lingkungan, untuk merujuk pada "kebun rumah". Kata pekarangan mungkin berasal dari kata "karang", yang berarti "tanaman menahun".

Para ilmuwan memberikan berbagai definisi tentang istilah "pekarangan". Menurut Sajogyo, pekarangan adalah sebidang tanah yang terletak di samping rumah dan digunakan secara sambilan. Totok Mardikanto dan Sri Sutami mendefinisikan pekarangan sebagai sebidang tanah yang mengelilingi perumahan. Kebanyakan pekarangan dipagari, dan biasanya ditanami dengan tanaman rapat yang terdiri dari berbagai tanaman semusim dan menahun untuk kebutuhan sehari-hari dan komersial. Euis Novitasari mengartikan pekarangan sebagai bentuk tata guna lahan berupa sistem produksi makanan skala kecil yang dilakukan oleh anggota keluarga, yang juga merupakan ekosistem dengan lapisan tajuk yang bersusun. Lebih jauh lagi, Euis Novitasari menggambarkan pekarangan sebagai area dengan batas yang jelas dan memiliki unsur-unsur seperti rumah, pelataran, dapur, kandang, dan pagar. Simatupang dan Suryana berpendapat bahwa sulit untuk mendefinisikan istilah "pekarangan" secara jelas, karena perannya dapat beragam, mulai dari bentuk lahan pertanian hingga sebidang tanah halaman rumah. Rahu et al. mengartikan istilah "pekarangan" secara sepsifik, yakni sebagai kebun rumah Jawa.

Unsur-unsur

Tanaman

Sirsak dan lamtoro, beberapa tumbuhan yang khususnya ditanam di pekarangan desa

Pohon jeruk (depan) dan pohon pisang (belakang) di dalam pekarangan

Sebuah pekarangan umumnya terdiri dari gabungan tanaman semusim dan menahun. Tanaman-tanaman tersebut bisa dipanen setiap hari atau musiman. Beberapa tanaman menahun seperti melinjo menghasilkan daun secara konsisten. Beberapa tanaman menahun lainnya seperti kelapa, nangka, pisang, dan salak menghasilkan buah sepanjang tahun. Tanaman menahun lainnya memiliki masa berbuah yang terbatas. Misalnya, jambu semarang berbuah dari April hingga Juni, mangga berbuah pada bulan Juli dan Agustus, dan durian berbuah dari Juni hingga September. Tanaman menahun lebih umum ditemukan dibandingkan tanaman semusim pada pekarangan di daerah yang luas sawahnya melebihi 40 persen. Tanaman semusim lebih umum di daerah lain dengan luas sawah lebih rendah, tetapi tanaman menahun kembali diutamakan bila terjadi keterbatasan tenaga kerja. Pepohonan adalah salah satu komponen paling umum dari pekarangan. Pepohonan juga membantu memberikan gambaran pedesaan Indonesia dengan rumah yang cenderung tersembunyi di antara pekarangan yang "lebat dan menyerupai hutan".

Pekarangan Sunda memilki pola tanaman tersendiri. Tanaman hias, serta tanaman bernilai komersial seperti cengkih, jeruk, dan mangga sering ditanam di pekarangan depan agar dapat lebih mudah diawasi. Tanaman pangan yang mengandung pati, tanaman obat, dan tanaman komoditas lebih sering ditanam di pekarangan depan dan belakang, dan lebih sedikit di pekarangan samping. Kopi mungkin digunakan sebagai pagar di pekarangan samping dan belakang. Tanaman hias juga dapat difungsikan sebagai pagar di pekarangan depan. Sayuran biasanya ditanam di area depan dan samping yang terpapar cahaya, karena pohon-pohon besar jarang ditemukan di area tersebut. Pohon bertajuk besar dapat ditanam di pekarangan depan untuk memberikan naungan bagi anak-anak. Kelapa, pohon buah, dan pohon-pohon tinggi yang kayunya digunakan untuk konstruksi ditanam di pekarangan belakang untuk menghindari kerusakan rumah jika pohon-pohon tersebut tumbang akibat badai. Sebagian besar tanaman berkembang biak tanpa campur tangan secara sengaja dari manusia. Proses ini disebut janteun ku anjeun dalam bahasa Sunda, karena penyebaran biji secara alami oleh burung, mamalia, atau manusia setelah mereka makan. Karena hal ini, tidak ditemukan pengaturan ruang yang jelas di bagian belakang pekarangan Sunda.

Tanaman di pekarangan Jawa dan Sunda, termasuk tanaman semusim yang dibudidayakan di musim kemarau (misalnya terung), biasanya ditanam di dekat sumber air seperti kolam ikan, selokan terbuka, dan sumur. Tanaman yang membutuhkan tingkat nutrisi tinggi, seperti pisang, mangga, nangka, dan tanaman buah lainnya, ditanam dekat tempat pembuangan sampah. Sementara itu, tanaman yang sering dipanen untuk masakan, seperti cabai, lengkuas, serai, dan tomat, ditanam dekat dapur.

Pekarangan di Kalimantan mengandung jumlah spesies introduksi yang lebih rendah dari pekarangan di wilayah lain di Indonesia. Banyak tanaman di pekarangan Kalimantan yang merupakan tanaman asli Kalimantan. Di antara tanaman-tanaman di pekarangan Kalimantan yang dianggap penting secara ekonomi dan ekologi adalah durian (termasuk lai), nangka, duku, dan rambutan.

Animals

Kandang kambing milik rumah tangga di masa Hindia Belanda, awal abad 20

Some owners of pekarangans keep livestock and poultry (traditionally chickens, goats, and sheep), usually in a household pen. Animals are usually allowed to roam around the gardens, village areas, and traditional markets to find food on their own. They are penned at night and are usually given additional feed. Other common domestic animals kept in pekarangans are fishes in ponds and songbirds (e.g. zebra dove, Geopelia striata), which are kept in cages on bamboo poles. The economic status of pekarangan owners plays a role in livestock ownership; lower-class owners tend to own several chickens whereas middle-class owners might have a goat or a sheep, and wealthier owners may own several cows or water buffaloes. Livestock manure acts as an organic fertilizer for the gardens via composting, and sometimes a nutritional source for pond fishes.

Sebagian masyarakat Indonesia memelihara ternak, seperti kambing, di pekarangan

Productive fish ponds are common in Sundanese traditional pekarangans. The fishes are fed with kitchen waste supplemented by animal and human waste. Villagers avoid the domestic use of fish pond water and instead use water from higher-ground water pipes.

The gardens may have a high diversity of soil fauna. According to Widyastuti, the soil fauna diversity in the gardens is suggested to be higher than that of teak forests. The diversity might be caused by the vegetation, which protects soil fauna from direct sunshine, especially in the dry season. Otto Soemarwoto and Gordon Conway accounted that the gardens are also believed to be "a good habitat" for reptiles and amphibians.

There are different findings in relation to wild birds. A high diversity of birds, including legally protected species, within the gardens were recorded in a West Java research while another study in Jambi suggests individual pekarangans are not effective as a means to conserve bird communities. This is because of the edge effects of their irregular shapes, their frequent disturbance, and their proximity to roads and houses. The pekarangans used for the Jambi study had unusually low levels of plant diversity, which may account for the results. Despite this, the gardens apparently still attract birds due to their food resources. A similar finding was repeated in a separate West Java study, indicating children shoot birds in the gardens and take their eggs while adults kill or chase them due to the perception of them as pests.

Ecology

Susunan tajuk pekarangan desa

Plant diversity in pekarangans arises from complex interactions between several factors that are not fully understood. These include environmental stability, the tropical climate that is favorable to plant growth, and their close proximity to the owners' domestic activities. Other natural factors are size, temperature decrease due to elevation, precipitation, and climatic events like El Niño. Anthropological factors include individual preferences and market proximity.

The diversity of plants aids individual plants to adapt to a changing environment, helping them survive in the long term. The biodiversity in the multi-layered system also helps to optimize solar energy and carbon harvesting, cool the domestic climate, protect the soil from erosion, and accommodate habitats for wild plants and animals. The genetic diversity also gives protection from the effects of pests and diseases. As an example, the abundance of insectivorous birds in the gardens helps control pests, helping the garden remain productive.

While on per individual basis pekarangans store only small amounts of carbon due to their size, on per area basis they hold an amount of carbon that is similar to primary or secondary forests, and greatly surpassing Imperata grasslands and fallow lands.

Natural factors

Plant diversity in pekarangans tends to increase as their size increases. Diversity of crop species, however, might reach a plateau in very large gardens. Larger pekarangans have a lower density of crop species because of more constant cultivation patterns. A pekarangan smaller than 100 meter persegi (1.100 sq ft) is insufficient for plant diversity and crop production. Some plant types, such as trees higher than 10 meters (33 ft), spice plants, and industrial crops are almost completely absent in gardens of 100 meter persegi (1.100 sq ft) or less. Home gardens in Java tend to be smaller; the majority of them are smaller than 200 meter persegi (2.200 sq ft), as suggested by a report from 2004. Meanwhile, similar gardens in other Indonesian islands tend to be larger. Their average size is estimated to be 2.500 meter persegi (27.000 sq ft); a few reach the size of 3 hektare (320.000 sq ft).

Pekarangans at high altitudes tend to have a smaller size, increased density of plants, and a smaller range of plant diversity. As altitude increases, temperature decreases, limiting plant diversity. Coconuts and fruit trees tend to develop better in lower-altitude pekarangans while vegetables tend to grow better at higher altitudes.

Pekarangans with better access to water—either by climate or by proximity to water resources—are able to facilitate annual crop cultivation. Those in West Java, when observed, perform better in accommodating plant diversity when the wet season occurs than in the dry season. The climatic conditions of Java enable the consistent growth of annual plants in its pekarangans, even in parts of East Java where the climate is drier.

Canopy in those gardens functions as a protection from intense raindrops. Most of their plants' heights are less than a meter, slowing down raindrops when they hit the soil. Leaf litter also helps protecting the soil against erosion. The role of plant canopies in consistently producing organic litter is believed to be more important in reducing erosion than its direct speed-reducing effects on raindrops. Nevertheless, gardens are less effective than natural forests in erosion reduction.

Human impact

Harvesting of rice—the dominant staple of Indonesia—influences the use of pekarangans in some ways. Production in the gardens decreases during rice-harvesting season but peaks during the rest of the year. Lower-income villagers benefit from the consistent productivity of starch crops in the gardens, especially in a period of food shortage pre-rice harvest or after a failed rice harvest by drought.

Settlement dynamics affect pekarangans in various ways. Expansion of settlements to new lands, caused by population growth, is the cause of the wide presence of food crops in newly made pekarangans. People who resettled via the Indonesian transmigration program might support plant diversity in the gardens in the places they migrate to. Plant species brought by internal migrants need to adapt well to the local environment.

Commercialization, fragmentation, and urbanization are major hazards to pekarangans' plant diversity. These change the organic cycles within the gardens, threatening their ecological sustainability. Commercialization requires a systemic change of crop planting. To optimize and produce more crops, a pekarangan's owner must specialize in its crops, making a small number of crops dominate the garden. Some owners turn them into monoculture gardens. Fragmentation stems from the traditional system of inheritance. Consequences from the reduction of plant diversity include the loss of canopy structures and organic litter, resulting in less protection of the gardens' soil; loss of pest-control agents, increasing the use of pesticides; loss of production stability; loss of nutrients' diversity; and the disappearance of yields-sharing culture. Despite urbanization's negative effect in reducing their plant diversity, it increases that of the ornamental plants.

A case study of home gardens in Napu Valley, Central Sulawesi, shows that the decrease in soil protection is caused by insufficient soil fertility management, regular weeding and waste burning, dumping waste in garbage pits instead of using it for compost, and spread of inorganic waste. The decrease of soil fertility worsens the decrease of crop diversity in the gardens.

Uses

Warung buah di pasar tradisional

Subsistence

Products from pekarangans have multiple uses; for example, a coconut tree can provide food, oil, fuel, and building materials, and also be used in rituals and ceremonies. The gardens' plants are known for their products' nutritional benefits and diversity. While rice is low in vitamins A and C, products from the gardens offer an abundance of them. Pekarangans with more perennial crops tend to create more carbohydrates and proteins, and those with more annual plants tend to create more portions of vitamin A. Pekarangans also act as a source of firewood and building materials.

Lower-income families tend to consume more leafy vegetables than wealthier families, due to their consistent availability and low price. Low-income families also favor bigger use of fuel sources from the gardens. Pekarangans in villages act as subsistence systems for families rather than an income source. In areas such as Gunung Kidul, food-producing uses of the gardens are more dominant than crop fields due to soil erosion in these regions.

Commercial

Seorang anak memetik cabai di pekarangan

In urban and suburban areas, major fruit production centers, and tourist destination regions, pekarangans tend to act as an income generator. Income from the gardens is mostly from perennial crops. Good market access stimulates the cultivation of commercial crops within the gardens. Other factors that influence their economic significance are their area and the demand for a particular crop.

According to a 1991 article, the poor cultivate subsistence plants in their pekarangans with an emphasis on fruits and vegetables, while the rich tend to plant more ornamental plants and cash crops with higher economic value. An article from 2006 also concludes that the importance of commercial plants increases with owners' wealth. A study in Sriharjo, Yogyakarta Special Region, concludes that poorer pekarangan owners orient toward commercial uses while richer owners orient toward subsistence uses. Ann Stoler argued that as a rural family acquire more area of rice field, garden use becomes less intense, up until the family-owned rice field reach around 2.000 meter persegi (22.000 sq ft), the minimal size typically needed to feed one family. Past this point, garden use starts to increase.

Other uses

The buruan (Sundanese for "front yard"), part of a Sundanese pekarangan, is used as a children's playground and adults' gathering place. Integrated with local customs and philosophies such as rukun and tri-hita-karana, the gardens aid other social interactions such as yield-sharing, ceremonies, and religious activities. Especially in urban areas, pekarangans also function as aesthetic ornaments of a house, mainly the front yard.

Sociology and economy

Pekarangans are mainly developed by women. Forms of such gardens in matriarchal tribes and societies, e.g. Minangkabau, Aceh, and communities in the 1960s Central Java, are more developed than in tribes that tend to be patriarchal, e.g. Batak. For the same reason, matriarchal culture around the gardens started to develop, such as the requirement for the permission of a landowner's wife before selling a plot of land they own—this happens in cities like Tegal. A female-led household would orient their use of the gardens toward household needs. In Madura, however, home gardens are described as the domain of men. Nevertheless, a pekarangan in general, regardless of the culture, is considered a responsibility of the entire family, including their offspring and the offspring's families. The men prepare the land prior to home garden use, plant tree crops, and sell the garden's crops, while women plant annual crops.

In a 2004 report, Javanese pekarangans are suggested to have higher net income-per-area than rice fields. The same report argued that the cost of the Javanese gardens' production is lower than that of rice fields. People who focus on the gardens' production instead of rice fields may gain better yields than their counterparts. Poor villagers, however, tend not to concentrate efforts toward the gardens; maintenance of the gardens as a sole income source would require the use of high-risk, high-reward crops, more intensive care, and income would be vulnerable to market fluctuations. Maintenance of diverse cash crops is more intense than that of rice fields and the intensity would make the villagers' gardening schedule less adaptable to rice farming activities.

In some cases, people are allowed to build houses in the pekarangans of others in exchange for doing work for the land owners. The gardens, however, tend to have a low demand for labor, offering minimal labor opportunities.

Culture

Gunungan untuk dikirab pada rangkaian Sekaten disusun dari hasil tani yang bisa ditemukan di pekarangan

The philosophy of living harmoniously, referred to as rukun, is followed by the Javanese and Sundanese; offering yields from pekarangans to others is believed to be the medium of such culture. This can be done by offering its products to their neighbors, for example during events such as births, deaths, weddings, and cultural events like the Javanese new year and the Mawlid (observance of the birthday of Muhammad). Some offer their products to cure diseases or to protect owners from dangers. Their products are also given during daily life, especially in rural areas. A rural pekarangan owner usually allows others to enter it for any practical reason: taking dead wood for fuel, pulling water from a well for their own use, or even taking its crops, though permission might be restricted or denied if the owner has only a limited yield for his or her own consumption. Requests to take products from the gardens for religious or medicinal purposes are rarely or never denied, but since some people believe asking permission to take medicinal plants in a pekarangan is taboo, they may also be taken without explicit permission.

Javanese culture interpreted the gardens as pepek ing karang—"a complete design". It can also be interpreted as pepek teng karangan, which according to the anthropologist Oekan Abdoellah, is a way of thinking, indicating agricultural practices within the gardens are a consequence of thinking about the ways to use their produce and satisfy their needs from them. The words within the pepek teng karangan phrase can also be translated individually: pepek means 'complete', teng means 'on', while karangan means 'idea'. This is similar to the Sundanese breakdown of the word pekarangan: pe- is a prefix that means 'place', karang means 'idea', and the combination of these can be loosely translated as 'a place to create ideas'. Javanese culture, however, takes offense at the gardens' comparison with forests due to the low social value of forest in the culture. Wayang puppet plays depict forests as "places where wild animals and evil spirits reign" and its clearing, which is done only by men who are believed to have spiritual powers, is viewed as a respectable deed. The backyard of a Sundanese homestead is described as supados sungkur (to be unseen by others).

Associations of plants in Javanese pekarangans tend to be more complex than those in Sundanese pekarangans. In Javanese gardens, owners also tend to cultivate medicinal plants (jamu) while the Sundanese tend to grow vegetables and ornamental plants.

The Sundanese language has names for each part of a pekarangan. The front yard is called buruan, a space for a garden shed, ornamental plants, fruit trees, a children's playground, benches, and crop-drying. The side yard (pipir) is used for wood trees, crops, medicinal herbs, a fish pond, well, and a bathroom. The side yard is also a space for cloth-dying. The back yard (kebon) is used to cultivate vegetable plants, spice plants, an animal pent, and industrial plants.

Pekarangans in Lampung have their own elements; alongside plants are feet-washing places used before entering into a house's veranda (gakhang hadap), a rice-storage room (walai), an outdoor kitchenette or kitchen, a firewood-storage place, and livestock barn. The front yard is called tengahbah/terambah/beruan, the side yard is kebik/kakebik, and the back yard is kudan/juyu/kebon.

Sebuah rumah tradisional Bali beserta area pekarangannya. Termasuk:sanggah areas on the top corner and the left corner, and natah, the outdoor area in the center. The bale daja is to the left of natah in the picture's orientation.

Balinese pekarangans are influenced by the philosophy of tri-hita-karana that divides spaces into parahyangan (top, head, pure), pawongan (middle, body, neutral), and palemahan (below, feet, impure). The parahyangan area of a Balinese pekarangan faces Mount Agung, which is regarded as a sacred place (prajan) to pray (sanggah). Plants with flowers and leaves that are regularly picked and used for Balinese Hinduism liturgical purposes are planted in the parahyangan area. The pawongan area is planted with regular flowers, fruits, and leaves. The palemahan area is planted with fruits, stems, leaves, and tubers. Balinese back yards, which are known in Tabanan and Karangasem as teba, are used as a place to cultivate crops and keep livestock for subsistence, commercial, and religious use as offerings. The Balinese further developed beliefs about what plants should and should not be planted in various parts of their pekarangans, following the teachings from the Taru Premana manuscript. As an example, nerium and bougainvillea are believed to emit positive auras while planted in the parahyangan/sanggah area of a pekarangan while negative auras are believed to appear if they are planted in front of the bale daja, a building specifically placed in the north part of a dwelling.

Taneyan, a Madurese kind of pekarangan, is used to dry crops and for traditional rituals and family ceremonies. Taneyan is a part of the traditional dwelling system of taneyan lanjhang–a multiple-family household, whose spatial composition is laid out according to the bappa, babbhu, guru, rato (father, mother, teacher, leader) philosophy that shows the order of respected figures in the Madurese culture.

Pekarangans of other ethnic groups in Indonesia have other names, including passiring and terampak benua in Buginese culture, as well as tarampak and pa'palakan in Torajan culture. Pekarangans are also integrated in local, community-level agroforestry systems, such as kaleka in Dayak households of Borneo.

(penanda draf suntingan)

Sejarah dan perkembangan

Pada pembentukan atau pendirian sebuah desa atau lahan baru, para calon pemukim akan memastikan untuk menyediakan lahan pekarangan yang cukup di sekitar gubuk mereka untuk ternak, serta untuk kebutuhan sehari-hari keluarga mereka. Hasil dari pekarangan ini adalah murni milik pemukim tersebut, dan dibebaskan dari kontribusi atau beban apa pun, serta di beberapa keresidenan (seperti di Kedú, misalnya), lahan tersebut mungkin mencakup sekitar sepersepuluh dari total luas wilayah. Lahan di sekitar tempat tinggal sederhana mereka dianggap sebagai warisan khusus oleh pemukim serta dibudidayakan dengan perhatian khusus. Mereka bekerja keras untuk menanam dan merawat sayuran yang paling berguna bagi keluarga mereka serta semak-semak dan pohon-pohon yang tidak hanya memberikan buah, tetapi juga naungan; dan mereka tidak membuang-buang tenaga di tanah yang tidak subur. Pondok-pondok, atau kumpulan gubuk-gubuk, yang membentuk desa, dengan demikian menjadi sepenuhnya terlindung dari cahaya matahari yang terik, dan begitu tertutup di tengah-tengah dedaunan yang subur, sehingga dari jarak yang agak jauh tidak ada tanda-tanda adanya hunian manusia yang dapat ditemukan, dan tempat tinggal masyarakat yang banyak tersebut hanya tampak seperti hutan hijau atau sekumpulan pohon hijau yang selalu rimbun. Tiada yang dapat melebihi keindahan atau daya tarik yang ditambahkan oleh kumpulan besar tumbuh-tumbuhan yang terpisah-pisah ini, tersebar di seluruh wajah pedesaan, serta menunjukkan tempat tinggal sekelompok pemukim yang bahagia, ke pemandangan yang sudah kaya, baik dilihat di sisi-sisi pegunungan, di lembah-lembah sempit, atau di dataran yang luas.
— Stamford Raffles, The History of Java, 1817 (terjemahan bebas).
Sebagian kutipan ini juga dikutip oleh Ann Stoler dalam Garden Use and Household Economy in Rural Java, 1978

Sebaran luas pekarangan di Pulau jawa in Java
Province	<100m2	100m2-200m2	200m2-300m2	>300m2
Jawa Barat-Banten	52.29%	25.00%	8.77%	8.95%
Jawa Tengah	27.50%	27.57%	13.20%	31.73%
Jawa Timur	34.52%	25.83%	13.33%	31.73%
D.I. Yogyakarta	33.51%	17.48%	14.61%	34.40%
Sumber: Arifin, Kaswanto & Nakagoshi 2014

Pada tahun 1902, pekarangan mencakup 378.000 hektare lahan di Pulau Jawa, dan luasnya meningkat menjadi 1.417.000 hektare pada tahun 1937 dan 1.612.568 hektare pada tahun 1986. Pada tahun 2000, pekarangan mencakup sekitar 1.736.000 hektare. Secara keseluruhan, Indonesia memiliki 5.132.000 hektare pekarangan semacam itu. Angka tersebut meningkat menjadi sekitar 10.300.000 hektare pada tahun 2010.

Oekan Abdullah dkk. berpendapat bahwa Jawa Tengah dianggap sebagai pusat kelahiran pekarangan. Kemudian, pekarangan menyebar ke Jawa Timur pada abad kedua belas. Soemarwoto dan Conway berpendapat bahwa bentuk awal pekarangan sudah ada sejak ribuan tahun yang lalu, tetapi catatan pertama yang diketahui tentang pekarangan ini berasal dari sebuah babad Jawa tahun 860. Pada era penjajahan Belanda, pekarangan disebut sebagai erfcultuur. Pada abad kedelapan belas, pekarangan suku Jawa telah begitu memengaruhi Jawa Barat, sehingga sebagian masyarakat Jawa Barat (yang sebagian besarnya bersuku Sunda) telah beralih dari membudidayakan talun (bentuk kebun campuran lokal). Karena pekarangan mengandung banyak spesies yang waktu matangnya berbeda-beda, pihak-pihak yang memerintah Pulau Jawa sepanjang sejarahnya kesulitan untuk mengenakan pajak secara sistematis bagi pekarangan. Pihak-pihak pemerintah ini termasuk kerajaan-kerajaan, pihak kolonial, hingga pemerintah Indonesia. Pada tahun 1990, kesulitan ini menyebabkan pemerintah Indonesia melarang pengurangan sawah untuk dijadikan pekarangan. Kesulitan semacam ini mungkin telah membantu pekarangan menjadi lebih kompleks seiring waktu. Meskipun demikian, pemerintahan-pemerintahan tersebut tetap berusaha untuk mengenakan pajak pada pekarangan.

Dampak pertumbuhan ekonomi dan penduduk pada akhir abad ke-20

Sejak tahun 1970-an, Indonesia telah mengalami pertumbuhan ekonomi berkat dorongan Rencana Pembangunan Lima Tahun (Repelita), yang diluncurkan oleh Presiden Soeharto pada tahun 1969. Pertumbuhan ekonomi ini membantu meningkatkan jumlah keluarga kelas menengah dan atas, sehingga meningkatkan permintaan akan produk berkualitas. Buah-buahan dan sayuran menjadi salah satu produk berkualitas yang permintaannya meningkat. Pekarangan di perkotaan, pinggiran kota, serta sentra produksi buah berupaya meningkatkan kualitas produknya. Namun, upaya tersebut mengurangi keanekaragaman hayati di pekarangan-pekarangan tersebut, sehingga membuat pekarangan lebih rentan terhadap hama dan penyakit tanaman. Beberapa wabah penyakit di pekarangan komersial terjadi pada tahun 1980-an dan 1990-an, seperti penyakit CVPD yang merusak banyak pohon jeruk mandalika dan penyebaran jamur patogen Phyllosticta yang menyerang hampir 20% pohon cengkeh di Jawa Barat. Kerentanan ini juga mempengaruhi kondisi ekonomi dan sosial masyarakat. Pemilik pekarangan lebih rentan mengutang, budaya berbagi dalam pekarangan komersial-tradisional menghilang, dan masyarakat miskin menikmati hak yang lebih sedikit dari pekarangan.

Program pemerintah

Presiden Susilo Bambang Yudhoyono saat berpidato di depan Kebun Bibit Desa Kayen, salah satu prototipe KRPL di Pacitan, tahun 2012

Pemerintah Indonesia meluncurkan kampanye Karang Kitri pada Oktober 1951, yang bertujuan untuk mengajak masyarakat untuk menanam pohon di pekarangan rumah dan jenis lahan lainnya. Tidak ada insentif yang diberikan dalam kampanye ini. Kampanye tersebut berakhir pada tahun 1960. Penggunaan pekarangan dimasukkan dalam program Diversifikasi Pangan dan Gizi yang dicanangkan oleh pemerintah Indonesia pada tahun 1991.

Sejak awal 2010-an, pemerintah Indonesia, melalui Kementerian Pertanian, menjalankan program pengembangan pekarangan yang bernama Percepatan Penganekaragaman Konsumsi Pangan (P2KP), yang berfokus di kawasan perkotaan dan semi-perkotaan. Program ini menerapkan agendanya melalui konsep yang disebut Kawasan Rumah Pangan Lestari (KRPL). P2KP dilaksanakan berdasarkan Peraturan Presiden Indonesia No. 22 Tahun 2009. Terdapat juga program yang berfokus pada perempuan perkotaan, yang bernama Gerakan Perempuan untuk Optimalisasi Pekarangan (GPOP).

Selain program-program nasional, beberapa daerah di Indonesia telah melaksanakan program penggunaan pekarangan tersendiri. Pemerintah Provinsi (Pemprov) Jawa Timur meluncurkan program yang disebut Rumah Hijau pada tahun 2010. Pemprov Jawa Timur kemudian bekerja sama dengan Kementerian Pertanian untuk mengembangkan program Rumah Hijau berdasarkan prototipe KRPL di Pacitan, serta membuat program baru bernama Rumah Hijau Plus-Plus.

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