expensive dive resorts and ecotourism seem to be the first things that come to mind most people at the mention of Raja Ampat. My recent visit confirmed the rumors that I heard of the beauty and unique biodiversity of the archipelago. Nevertheless, something brought me here: the desire to get to know the people who live there, and their views on the rise of the conservation and ecotourism efforts claiming save their homeland
.My first sites of Raja Ampat were those cruise along the Strait Sagewin - a migration path for cetaceans such as dolphins and pilot whales. Two of the main islands of the "four kings", Batanta to my right and to my left Salawati, flaunt their densely wooded hills. Despite being only five kilometers Batanta Salawati and are known for very different birds and diving sites.
After a three-hour drive from Sorong, our speedboat parked Deer, a lush coastal village surrounded by calm turquoise waters Kofiau island. A sign indicates Location Sasi , which means it is customary shelf where the indigenous community defines a taboo on catching fish, sea cucumbers, shrimp and shellfish, lifting seasonal taboo for harvest.
View of Mt Bonfar and coral reefs of the village Balal, Kofiau Island | Photo by Grace Susetyo
In Deer, I stayed with The Nature Conservancy (TNC), which works with indigenous peoples to exercise Kofiau and Misool Conservation participatory based on the principles of indigenous knowledge. We visited the local elders Costan Mambrasar hear about local conservation perspective.
ancestors of Costan, a native of Biak, canoe paddled by Kofiau head and bird Waigeo several generations. Although the inhabitants of Kofiau identify themselves as Papuans, their history and their culture are strong Moluccas influences, reflected in their traditional dress, wedding customs, and the war accounts and trade with the kingdoms of the Spice Islands .
Childhood Memories Costan showed that although some things were abundant, others that were obtained through hard work. "We always eat sago and roots of crops, but the sago trees are not native here. We had to paddle as far as Misool and Salawati - week trip - to collect them. It was only in the mid-20 e century the Dutch introduced sago plantations in Tolobi and Deer, "he recalled.
" We did not have to go far to fish well. We lived in houseboats and fishing through a hole in the ground using bark lines. When someone is sick or has given birth, we would like to collect the bark of trees in the forest and make our own medicine "
Rainforests of Raja Ampat. | Photo by Angela Richardson
According Costan Sasi is not a local tradition, but rather a Maluku introduced the custom in the 21 st century for conservation interests. Indigenous people of Raja Ampat recognize the rights of clans to land and natural resources -. With these rights come responsibilities to care for the environment
"There was no such thing as pollution or marine destruction. They started when Papua was" returned to Ibu Pertiwi ' " Costan said, referring to the annexation by Indonesia in 1963. euphemism
Under the Dutch New Guinea administration, Dutch navy patrol made it impossible for Indonesian fishermen to enter Raja Ampat. Sulawesi fishermen have fished freely since Papuan waters using bombs and potassium, causing severe damage to fragile marine ecosystems in Raja Ampat. On land, concessions were also given to logging companies.
Costan appreciate the presence of organizations such as TNC, which calls attention to endangered species and destructive fishing practices. "Thanks to the work of TNC, people in a number of villages in Kofiau waived bombings and potassium," he said. "Although most of the damage is done by people who are not from Raja Ampat, environmental campaigns we can at the forefront of protecting our own country. This includes saying no to companies have interests in the exploitation Raja Ampat. "
De Kofiau, I switched to Waisai the capital Raja Ampat in Waigeo. A stopover in Mansuar allowed me to snorkel the pier in Swandarek, which was full of colorful schools of fish and coral, more vivid than what I saw in Ratatotok the Togian or Selayar-Takabonerate. " Kawasan Konservasi Laut Daerah (KKLD) Marine conservation zoning allowed this life to thrive in these waters," said an accompanying TNC staff.
In Waisai I met Udin, an indigenous leader of the Mayalibit Bay area Waigeo. Despite his ranger profession, Udin saw less friendly relations with conservation since the introduction of the KKLD supported by the government. Unlike seasonal Sasi, KKLD states a permanent ban on harvesting resources. "A ban means that people lose access to their livelihoods. That's why before declaring conservation areas people need to be properly informed how it allows them to have a better life "
fisherwomen Native Mayalibit Bay, Waigeo island. | Photo by Grace Susetyo
During my visit to the bay, the family Udin invited me on a fishing trip I guess in this isolated place away. bombers, trawlers and pollution, the fish are plentiful. My conscience was dying when our capture size on average less than 12 cm for species that should be able to grow much larger. But after spending all morning on the boat, I realized that breakfast was going to be either those or nothing.
a big push that pushes conservation in Raja Ampat is golf tourism. in a conversation with Musfidah aunt Udin, a respected elder of the community, I learned that the community has nothing against conservation or tourism.
Rather, people are unhappy when investors are demanding land and water for commercial purposes without the prior informed consent, or when environmentalists question the meaning of guardianship countries of origin of their ancestors community -. Especially at the expense of indigenous livelihoods
"I do not think it is asking too much to businesses and organizations to recognize indigenous communities as the rightful inhabitants of the land, and invite them participatory collaborations subject to the approval of the customary protocols. But it often happens that foreigners come and stay, do their business, while Aboriginal landowners just sit and watch foreigners enjoy the fruits of work they do were invited to be part of, "said Musfidah.
She added that the regency government also charges fees for tourists who come to Raja Ampat, supposedly for conservation purposes, but these funds are rarely to the communities that need it most. Instead, the government's tourist tends to treat people as poor, using the funds to distribute mung beans for the kids, Raskin (subsidized rations of rice for the poor) for families, and garbage cans for cleaning beaches. "We must not pray for these things, we have our own," she said.
Elsewhere, NGOs such as TNC rely on corporate sponsorship to run their programs, which in some cases , do a better job to establish personal relationships with members of the community, identifying their needs and design campaigns that transform behavior. However, even the most independent NGOs working within limited projects in time, limited geographic areas and imperfect policy framework of the government.
Musfidah said that the transfer of knowledge and technology are essential for the empowerment of indigenous Raja Ampat to stay on top of changing socio- economic and conservation interests of the environment. These, she says, should be on top of business and conservation in Raja Ampat programs.