View the complete CCRN’s Haruku Village Community Story as a PDF

Ahmad Mony and Arif Satria

Key Messages

• Haruku village is a coastal community that uses sasi laut a local knowledge and culture-based practice of coastal resource conservation.
• Sasi laut was weakened in the 1980s and the early part of the 2000s, due to a lack of government concern about destructive fishing activities as well as the Maluku conflict in 1999-2002. Subsequently, starting in early 2004, through the cooperation of multiple stakeholders, the sasi laut system has strengthened, helping local fishing communities to consider global issues related to conservation practices.
• Cooperation of multiple parties at multiple levels is the best approach for sustainable sasi laut practices.

Community Profile

Haruku Village is located in the island of the same name, in Malaku Province, Indonesia (Figure 1). Most of the island is hilly terrain and nearly all of the population is along the coast. The island consists of four Muslim villages and seven Christian villages ⁽¹⁾. The people of Haruku Island depend on the plantation sector as their main livelihood. Marine resources are not yet used as the main support system for livelihoods due to limitations on local utilisation of fishery commodities.

In the island, an indigenous practice of coastal resource protection, called sasi laut, has been used for hundreds of years. Sasi laut is a form of traditional institution regulating the management of coastal resources based on the knowledge, norms and value systems of the Indigenous people of Maluku.

Figure 1: Location of Haruku Island

This system regulates the rights and obligations of the indigenous peoples in utilizing and protecting coastal resources. As defined by Harkes and Novaczek (2000, pp.1-3), sasi laut “…prohibits the use of destructive and intensive gear (poisonous plants and chemicals, explosives, small mesh lift-nets), but also defines seasonal rules of entry, harvest and activities allowed in specific parts of the sea. The regulations are guarded and enforced by an institution known as the kewang, which functions as a local police force. Their legitimacy, as well as that of the sasi institution itself, is based on adat or customary law”.

Sasi laut has been implemented by the Harukunese for over 400 years. This practice is related to the establishment of Haruku Village and their motivation to save lompa fish (Thrissima balema), a sacred fish species relating to the history of the founding of the village (Figure 2) ⁽⁴⁾.

Figure 2: Harvesting Lompa Fish

Climate change in these coastal areas, which is characterised by ecological and seasonal changes, has provided an understanding for indigenous peoples about the importance of maintaining sasi laut as a local institution to protect coastal areas. Maintaining sasi laut, amidst the impacts of climate change and social transformation, will have an important impact on the preservation of coastal and inland resources, the preservation of culture, and ensuring the availability of fish in the waters.

Conservation and Livelihood Challenges

Recently, the practices of sasi laut has weakened due to the external and internal pressures of the actors involved. The external factors that threatened the existence of the legal practice of sasi laut were modernisation and commercialisation, which resulted in the erosion of traditional values⁽²⁾. Within the Haruku society, sasi laut practices were faced with challenges, such as internal political conflicts, competition in the local economy, regeneration of kewang, and the power of outsiders who did not consider the social and cultural conditions of the indigenous community. In addition, locals spoke of such factors as access to fishery commodity markets, capital limitation, and lack of human resources as the main constraints to switch the orientation of their livelihood income from the plantation to fishery systems (i.e., fishing/aquaculture).

The actors involved in the development of sasi laut had three main interests, economic, ecological and cultural. The economic interests were normally represented by communities, businesses, and local governments. The ecological interests were represented by the traditional leaders, NGOs, universities, donor agencies, environmentalists and researchers. Meanwhile, cultural interests were represented by the indigenous communities, universities, and government. This mixture of interests in the region created uncertainty about the implementation of sasi laut, as kewang were unsure of which motivations to follow, thus weakening sasi laut practices.

Community Initiative

The indigenous community of Haruku, which had been more moderate and adaptive to the issues of coastal resource management, drew on cooperation among actors to further develop sasi laut. Advocacy of relationships with outside parties aroused a new awareness to expand the scope of sasi laut, and the adaptation of new values in sasi laut gained the support of the community. Furthermore, the people were actively involved in such programmes as a mangrove nursery and rehabilitation of mangrove areas in the estuary of the Learisa Kayeli River, one of the lompa fish habitats. The importance of mangrove rehabilitation had been increasingly recognized after the occurrence of coastal erosion in the last few years, which directly threatens human settlements and other public infrastructure.

Practical Outcomes

Due to both external and internal pressures, changes in the political, governance, natural resources and societal livelihood systems have affected the orientation of the sasi laut management system in Maluku, resulting in some positive and negative changes:

First, there has been an increasing awareness of efforts to protect coastal areas and the natural resources therein. This awareness encouraged the emergence of the kewang, assisted by outside parties, such as NGOs and donor agencies, to widen the area protection of the sasi laut system on other resources.

Figure 3: Village Leaders of Haruku

Second, the emergence of gender awareness has encouraged women’s involvement in the sasi laut institution. The involvement of women in the institution was based on the consideration that one of the dimensions of indigenous sasi is female, providing a certain space for the presence of women in the sasi institution pertaining to the processes of law enforcement against woman offenders on sasi.

Third, as a social institution, sasi is vulnerable to family economic problems during its implementation. To overcome this problem, kewang have been provided a business unit in the form of economic management of marine tourism. Kewang have some guest houses with some units rented to researchers and tourists (local and foreign) visiting the Haruku Island, thereby providing additional income locally.

Figure 4: Gosong Bird Conservation

Fourth, there has been a decline in involvement in kewang that is needed to perform surveillance on resources. Some NGOs and donors have noticed problems of kewang regeneration through education and training.

Fifth, the rise of awareness of kewang, and their experience in dealing with outside parties (NGOs, universities and donors) has encouraged kewang empowerment. Kewang of Negeri Haruku have established the Foundation of Haru-Ukui Kalesang to empower kewang in Maluku and coordinate implementation of inter-kewang of sasi laut in Haruku Island. Through this foundation, the kewang in Haruku Island have facilitated some kewang leaders from other villages to attend national seminars on coastal conservation and empowerment of indigenous people (Figure 3).

Recently sasi laut has been developed by expanding the objects of conservation, including mangrove ecosystems, the Gosong bird (Eulipoa wallacei, or Moloccan scrubfowl), turtles, and other coastal resources (Figure 4). In addition, sasi luat is supporting marine tourism through a sasi laut festival in Haruku Village (Figure 5). Gender discourse has also been adopted through the representation of women in the local police corps, kewang. This was facilitated through the efforts made by such external parties as NGOs, donor agencies, and universities.

Figure 5: Sasi Laut Festival of Haruku Village

In terms of legislation, the practice of local wisdom in Indonesia, such as sasi laut, has been recognized by the state through various laws and regulations. Political and natural resource governance changes, coupled with the strengthening of marine conservation discourse in Indonesia, make sasi laut more effective for coastal area protection and resources therein.

In Maluku, the strengthening of sasi laut practices is able to answer the challenges of sustainability in the local system, particularly in implementing Traditional Ecological Knowledge (TEK), amid global efforts to develop marine conservation networks. Therefore, the authority of sasi laut management must be responsive to the dynamics of the political system, economy, law, governance, science and technology. In conclusion, the transformation of sasi laut should be aimed at strengthening the capacity of human and institutional resources that are adaptive and responsive to external changes.

References

Acknowledgements

Our gratitude is expressed to the community of Haruku Village who has assisted us a lot in collecting data for this research.

Paiche fish (Arapaima gigas)

The purpose of the book was to document existing fisheries as well as the expansion of introduced species, highlighting some of the associated challenges and opportunities and providing policy recommendations. While fisheries in the Bolivian Amazon make use of a high diversity of species and are an important aspect of livelihoods for thousands of rural families as well as urban-based commercial fishers, the sector is only recently receiving more attention in the form of developing regulations and institutional support frameworks. In a rapidly changing landscape of growing regional centres and transportation networks, newly recognized indigenous territories, increasing pressures from resource extraction industry, hydroelectric dam development, and extreme climate events such as floods, fisheries may contribute to sustainable development for communities, if appropriately managed. Fishery production overall is increasing and moving towards growing regional and national markets. The focus of commercial fisheries is shifting towards the introduced paiche (Arapaima gigas), a large bony-tongued fish of high commercial value but which is not commonly part of local diets. In Brazil, where it is native, and known as pirarucú, the fish has been the subject of significant overfishing resulting in fishery closures and more recently an impressive story of recovery through innovative community-based management. While paiche is not native to Bolivia, it has become an established fishery with a significant economic value, and there is interest in managing it for sustainable use in a way that is complementary with the conservation of native fish that are traditionally part of Amazon diets.

Alison led a chapter exploring diversified livelihoods in indigenous communities in the region and the role of fishing for native species and paiche. The research, carried out in collaboration with Faunagua, revealed some of the complexities of livelihood strategies in the region, where many communities live in remote rural locations, isolated from regional markets and social support services. Seasonal harvesting of non-timber forest products (mainly Brazil nuts) is the primary economic activity, while hunting, fishing, and smallholder agriculture are carried out mostly for subsistence purposes, with some occasional trade at the level of regional markets; this appears to be shifting towards greater connectivity and increasing participation in regional markets. Fish is a critical part of local diets and fishing is one of the main livelihood activities, but this value is not readily apparent when it is analyzed in terms of relative contribution to household income. Overall incomes are low and there are few established resource management plans. Despite the presence of paiche in the region, it’s not yet clear if the fish will be accessed by local communities to generate additional income and how it will be managed. Alison also contributed to two other chapters including a detailed survey of indigenous fisheries in the region, and together with Tiffanie and others, the formulation of recommendations for developing and improving the sustainability of the new paiche fishery, while conserving native fish resources that are a cornerstone of local food security and livelihoods. 

The book’s launch follows the recent approval (April 2017) of national-level legislation for fisheries and aquaculture in Bolivia. The new law represents the culmination of many years of work, including expert advice and extensive consultation with actors from all levels of fish value chains, facilitated in large part by Faunagua. Moving forward, policy and programs will be developed using a multi-level governance approach, considering regionally and locally appropriate regulation, management and development of fishery and aquaculture resources.  It is a socially and strategically important step, for the participatory nature of the development process, for improving the recognition and valuing of how fish and people involved in fisheries contribute to food security and sovereignty in Bolivia, and for strengthening protection for the country’s rich aquatic biodiversity (follow this link for more information). 

Tiffanie, now with World Fisheries Trust, is responsible for coordinating Canadian contributions with a focus on participatory research and locally appropriate solutions as part of the Peces para la vida project in Bolivia, supported by the Canadian International Food Security Research Fund.

Alison is one of the graduate students associated with the project, working under the joint supervision of Dr. Tony Charles (Saint Mary’s University) and Dr. Mark Flaherty (University of Victoria). Her research focuses on fishing as part of livelihoods, transformation and community development.

Currently in its 6^th year of implementation, Peces para la vida is a collaboration of Canadian and Bolivian organizations working together to support the contributions of fisheries and aquaculture to food security and improving livelihoods, with a focus on the economic empowerment of indigenous women and families in the Bolivian Amazon. Developing multi-stakeholder networks, strengthening local fisheries organizations, providing credit and financial tools, improving fish quality and regional fish value chains and markets, and new technology for sustainable aquaculture with native fish are among the strategies being developed and tested in partnership with local actors.