Protecting Rights and the Environment for Future Generations: GIS Application and Adat Revitalization in West Kalimantan.

"Land, forests, and rivers, are the three most important elements of nature that make it possible for us to be "Dayak". Forming the basis of our biological as well as our spiritual life, determining the virtue and value of our people, these elements over thousands of years have nurtured the evolution of our identity, our culture and, our belief system. Without our land, forests and rivers, our culture would die, for our traditional ceremonies, rituals, and beliefs are all embedded in nature. The disintegration of our cultural life begins with the refusal to recognize the cultural functions of forests and rivers to the Dayak people, when forests are merely seen as "green gold" which should be exploited."
Today the Dayak culture and the environment in West Kalimantan is under serious threat. The total area of West Kalimantan is 10,276,490 hectares. More than 74 % of this land has been allocated to forest concession companies, while totally disregarding the fact that historically the Dayak have been living and managing this land for centuries. PPSDAK Pancur Kasih (a Pontianak Based NGO) is working to empower local Dayak communities to protect their land and their rights, using a combination of participatory mapping, GIS application, Adat Revitalization and policy dialog in its approach.

During 1998, PPSDAK Pancur Kasih assisted the communities in 41 'kampungs' to map their ancestral lands, covering an area of 107.500 hectares. Through participatory mapping these communities were given the technical skills to develop maps describing traditional land boundaries, land use, sacred places, wild animal feeding/breeding areas, river systems, settlements and other priority areas. For certain Dayak communities, mapping is not a totally new concept and these maps are very clearly demarcated in their collective memory.(2

The participatory and reflective process used in workshops has proven to also bring to the fore important traditional wisdom concerning natural resource management practices. Wisdom that often reflects the superiority of traditional natural resource management practices compared to modern practices used by outsiders. Indeed it seems that in many 'kampungs' the initial introduction to community mapping has in the same instance strengthened the cultural roots of each community - pushing them further to document indigenous knowledge for the benefit of future Dayak generations. (3

The simultaneous reaffirmation of traditional land boundaries and the cultural knowledge evoked during participatory mapping processes, in many cases has given communities a strong voice to protect lands, forests and rivers from outside encroachment, using the maps as strong communication and negotiation tools. Forming the basis for crucial decisions ranging from refusing entry of palm oil or HPH/HTI concessions, to developing village conservation agreements intended to protect the environment. (4

For PPSDAK Pancur Kasih, an important objective of this community mapping and 'Adat' revitalization work, is to assure outsiders that the Dayak people own their land as well as the fact that they are managing their environment in a way that is globally beneficial (i.e. protection of rare biological diversity). Recognition from the government as well as from corporations towards Dayak rights over land, as well as respect for their knowledge concerning natural resource management is slowly growing. In March 1998 for instance, the Menawai Tekam community fined PT Finantara Intiga (a industrial forestry company) Rp. 4,854,250 for trespassing their 'kawasan Adat' boundaries, damaging natural resources, and disrespecting sacred ancestral grounds. Furthermore the community banned the company from operating in their territory. These kind of victories have far reaching impacts beyond the communities who have done participatory mapping in raising critical awareness among the Dayak people. While in the larger scene they provide hope for political recognition of indigenous rights in Indonesia, as communities become competent players in policy dialog with other important stake holders. More and more communities are playing a major role in setting their advocacy goals.

(2 The Banjur Karab community in West Kalimantan during a participatory mapping exercise were able to trace the boundaries of their 'Kawasan Adat' (traditional lands) as far back as 400 years. They used an old age saying "Bajontang maro, baguris tonah, sapat karamabok saropun" which means boundaries are drawn on areas that have been measured using a traditional rattan measuring stick, then signs are put up, until over the years moss will grow on these signs (lose translation). Once a boundary mark (pontik) has been put up the community will prepare a feast where all neighboring communities are invited. The feast consists of a pig a chicken and tuak (traditional wine). Blood from the slain pig is painted on the pontik's head and everyone vows to honor these boundaries. A fine is put in place for violations, consisting of 20 white porcelain plates.

(3 A sustainable way for catching fish unique to Nangka village, West Kalimantan was documented to be introduced to neighboring Dayak communities. This method of catching fish forbids the use of 'tuba' (sap from a poisonous vine), as it will poison all fish in the river area being fished. The 'tamunan' method on the other hand allows the smaller fish to swim back into the river guaranteeing regeneration. A "tamunan" is a small traditional fish farm built where the river bends, snuggly fitting into the natural landscape, it also must be built where the river bed meets forested land. A number of logs are put into the river and stacked with special 'ansama' (a local bush) twigs, hence fish will come and nest in this stack. Around three months later a fence made out of woven bamboo and rattan will be positioned around the area. The weaving of this fence must be such that larger fish do net get away, while smaller fish can freely swim through. The fish are then caught with yet another traditional gadget made from woven bamboo and a certain root. Interestingly the first catch must always be returned into the river, symbolizing the need to always leave seed to regenerate while harvesting. Any member of a Dayak Adat community may obtain permission from a community to make a 'tamunan' within the communities territory at one time.

As a result of the documentation and promotion process, now the 'tamunan' method is being adopted in many other communities. Communities have also made an agreement to avoid the use of 'tuba' in catching fish that covers the entire river basin. This ensures river pollution reduction and guarantees fish population sustainability.

(4 In late 1997 a team of people from the National Body for Land Issues (Badan Pertanahan Nasional) and representatives of a huge national corporation "Bakri Brothers", visited Semandang Kiri village in West Kalimantan. They came to inform the community, that government permission had been provided to the "Bakri Brothers' to open a 13,000 hectare oil-palm plantation in the area, and that the project would begin promptly after the community gave their consent. These visitors based their arguments on BPN maps. However, the community brought out their own maps to explain the fact that there was no vacant land in their village to be handed over to the project. All land, was already functioning very well as rubber gardens, 'ladangs', reserve forests, and sacred sanctuaries. The community also stressed their appreciation of the forests for their resources, the ecological role they played, and the cultural meanings the forests held for them. The guests examined the maps, admitted they were better than theirs and have not returned to follow up on their plans as of yet.