E-Journal of Tourism Vol.4. No.1. (2017): 28-38

1Challenges in Developing Ecotourism in The Region of Lake Sentani

Yannice Luma Marnala Sitorus¹, A. Rosyidie², Suhirman 3

¹ Urban and Regional Planning Study Programme (PWK) University of Science and Technology (USTJ), Jayapura, Indonesia

2,3 School of Architecture, Planning and Policy Development (SAPPK) Bandung Institute of Technology (ITB), Bandung, Indonesia

Corresponding author: [email protected]

ARTICLE INFO ABSTRACT

Received The concept of community-based ecotourism is one of the sustainable 28 November 2016 development concepts suitable to be applied to traditional regions with nature Accepted tourism potential. Differences in culture between traditional communities and 15 March 2017 the outside world are not an obstacle in developing the region because with Available online their local wisdom traditional communities can participate in protecting and 31 March 2017 managing their natural surrounding and at the same time become an attraction for other communities. However, outside societies can influence the culture of the traditional communities that originally tends to be oriented on biocentrism to shift towards anthropocentrism. This can eventually hamper the continuity of ecotourism development. This can be seen from the traditional communities at Lake Sentani, the case study of the author. The study is based on literature and secondary data and used descriptive analysis. The traditional communities of Sentani do not yet fully participate in the development of tourism in its surroundings. Their involvement in tourism development is more focused on ceremonial activities such as can be seen at the Lake Sentani Festival which is organized every year by the government. Besides this, after coming into contact with modern life the traditional communities of Lake Sentani rarely perform their daily activities based on local wisdom aimed at natural conservation of the lake. The development of urban areas in the surroundings also influences changes in land use in the Lake Sentani region which then causes among others erosion, sedimentation, and of the lake water. Socio-economic and cultural changes in the traditional communities of Sentani and the growth of development also contribute towards ecological change in the area of Lake Sentani, the place

they live in.

Keywords: ecotourism, traditional communities, cultural change

Introduction still many indigenous people can be found living. The life of the indigenous inhabitants Background of Papua consisting of about 250 ethnicities still depends on nature (forest, rivers, sea, Lake Sentani is one of the tourist etc.). With the enactment of special autonomy destinations in Jayapura Regency, Papua that in Papua, traditional villages where indigenous has natural (landscape) attraction, and where communities of Papua live, are given greater authority to regulate their own government 1The article had been presented in The International according to their customs, this includes the Tourism Conference “Promoting Cultural & Heritage villages in the Sentani Lake region. However, Tourism” at Udayana University, 1-3 September 2016. http://ojs.unud.ac.id/index.php/eot 28 e-ISSN: 2407-392X. p-ISSN: 2541-0857 E-Journal of Tourism Vol.4. No.1. (2017): 28-38 tourism management is still largely regulated Development of ecotourism in and managed by local governments and the Indonesia involves many parties, namely: the private sector, especially in constructing government in a role as regulator and planner; physical facilities to support tourism, which the private sector as developer; NGOs in a role usually requires substantial funding. of among others as donor and by providing expertise; and local communities that gain One type of tourism program that is work opportunities and a better life. more easily adopted by traditional Community-based ecotourism involves the communities is ecotourism. Local residents are development of local communities‟ social, encouraged to use their culture in the natural environmental and economic needs through conservation of their surroundings, which at providing tourism services and products. In the same time forms an attraction for tourists. fact, the element of community involvement is The uniqueness of each regional culture is already stressed in the concept of developing expected to attract tourists from outside the ecotourism and this is further emphasized in region. There are 12 elements of culture that community-based ecotourism. attract tourists‟ attention namely: the tradition of community life that is still close to nature; Table 1. Criteria for Ecotourism Region crafts; food and eating habits; music and art; history of a place; work methods and Main Criteria Additional Criteria technology; religion expressed in stories or which can be observed; the dressing habits; - Wonders and beauty - Not too far from educational system; and leisure time activities of nature the airport or (Simatupang, 2015). But how long can a (topography)* seaport tourism region with ecotourism based on - Diversity of flora* - Acceptable empowerment of traditional communities - Diversity of fauna* duration and survive? Can the culture of traditional - Ease to observe comfort of travel communities survive or will it experience a wildlife * - Availability of change in meanings and values resulting from - Availability of other natural outside influences? accurate information attractions in the about vegetation ecotourism region Research Objective - Availability of - Heritage sites or unspoiled historical remnants Research was designed to examine ecosystems - Local culture challenges in Developing Ecotourism in - Opportunities to - Availability or The Region of Lake Sentani Papua swim (waterfalls, possibility to lakes, beaches) develop Literature review - Uniqueness of the accommodation object that meets hygienic Community-Based Ecotourism - Opportunities for standards cross-country - Availability of Ecotourism is tourism based on nature (trekking, rafting, practical and while incorporating aspects of education and snorkeling, etc.) hygienic food interpretation of the natural environment and - Megalithic objects - Assurance of safety local culture with ecological conservation - Comfortable for tourists (Tuwo, 2011, p.28). Development of tourism temperature and - Availability of regions of this type does not need a large humidity medical assistance budget because nature is the tourist attraction - Average rainfall and care which is already available by itself. These tourism activities aim at enjoying the beauty of nature, serving as a means of education, Note: * Absolute criteria understanding and supporting conservation as Source: Steck, et.al.1999, in Damanik & well as increasing the income of local Weber, 2006. communities. The following table shows the criteria that an ecotourism region needs to possess.

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The fact that local communities not phenomena, motivation and the way they only play a role as an object but also as a travel and therefore can be divided into two subject or actors of development is a major groups: package tourists and development concept that is based on independent tourists. Package tourist is related empowerment of communities in ecotourism to the modern needs so that direction of programs. This concept is more appropriate development follows the pattern found in when applied to developing small-scale developed countries, while independent tourist ecotourism in rural areas, run by local is directed more towards the local communities using traditional technology and environment. So far only a very small group of equipped with basic amenities. Meanwhile, at independent tourists visits Indonesia (Tuwo, a larger scale, it is more fitting to be run by the 2011, p.34-35). Ecosystem destruction is not private sector using more advanced uncommon in tourism areas in order to meet techniques, of course while still doing social these modern needs. Clearing forests or and environmental preservation (Nirwandar, changing land use is done to fulfill the need 2016). for space to build these modern facilities. Managers of tourism, be it elements of This development concept is business, government or even traditional considered appropriate when applied to communities, in the end, cannot avoid this traditional communities in Papua who live in from happening for the sake of supporting the areas with natural beauty that can be used as a progress of tourism in the region. However tourism destination. Since the enactment of what needs to be considered in developing special autonomy and the start of regulations ecotourism regions is that all efforts of on villages, traditional villages in Papua are development, including the construction of given the authority to regulate the government facilities and utilities, still have to be in in their villages according to provisions of the harmony with nature because disharmony with customs they hold. The difference in culture nature can destroy the product of ecotourism between traditional communities and modern itself. Additionally, restrictions on demand are societies does not hamper the implementation also necessary because generally the carrying of these development concepts in traditional capacity of natural ecosystems is lower than villages because the communities‟ local that of manmade ecosystems (Tuwo, 2011, p. wisdom is needed to preserve the natural 32). In addition to ecological carrying environment and to become an attraction for capacity, it is also necessary to consider the tourists due to their unique characteristics. social, cultural and economic carrying While still practicing their culture, traditional capacity. An ecotourism project can be communities are involved in managing natural considered harmonious with social, cultural, resources or in development activities in the economical and ecological carrying capacity if village. However, communities like this the project does not have the potential to cause cannot be separated from the influence of degradation to the quality of life of the modern societies, especially since the era of surrounding community, both in the long-term globalization, which makes it impossible to as well as short-term (Damanik & Weber, avoid changes in their indigenous culture. The 2006, p.55). construction of services and physical infrastructure to support modern life are some Traditional Communities of the things that influence changes in the lifestyle of traditional communities. Based on their characteristics, traditional communities can be divided into The development of tourism, in four groups, namely (AMAN, in Ministry of general, is directed at fulfilling the modern National Development Planning / needs of the majority of tourists, even in BAPPENAS, 2013, p. 8-9): ecotourism regions. This is because basic needs such as the provision of road 1. „Kanekes‟ traditional community type in infrastructure are an absolute necessity for a Banten and „Kajang‟ or „To Kajang‟ region with tourism objects regardless the type (Kajang Dalam) in the regency of of tourism. Sociologically speaking, tourists Bulukumba South Sulawesi, who place can be categorized based on specific

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themselves as „Pertapa Bumi‟ (Earth forest area to meet the needs of daily life Ascetic). They believe that they are a (Ministry of National Development Planning / „chosen‟ community that was given the BAPPENAS, 2013, p.9). Large cultural change in the fourth task to preserve the conservation of the group of communities causes a loss of strong earth by prayer and an ascetic lifestyle. social-cultural ties within the community and 2. „Kasepuhan Banten Kidul‟ and „Suku no demands are made anymore to undertake Naga‟ traditional community types that can traditional rituals. This has changed the natural be found in West Java. These communities environment where the communities lived into are fundamentally quite strict in a manmade environment and from an maintaining and applying their traditions economical perspective has changed the pattern of community subsistence lifestyle to and customs but are still open to having become one of capitalistic individuals. There commercial relations with the outside has been a shift from biocentrism towards world. anthropocentrism in traditional communities in 3. Traditional community types whose lives an effort to use natural resources and this are reliant on nature (forests, rivers, sea, keeps shifting further in the fourth group of etc.). They developed a unique system of communities mentioned above. natural resource management but did not Anthropocentrism considers humans and their interests to be most decisive in structuring develop strict traditions for housing or ecosystems and nature as a tool for human choice of crops compared to the traditional interests. Meanwhile, biocentrism considers communities of Kanekes, To Kajang, or that nature has intrinsic value which is apart Kasepuhan. Examples of these from human interest and that life in the communities are the traditional universe has to be respected like humans communities of Dayak and Penan in respect the social system in their life (Susilo, 2012). In today‟s terms, people who embrace Kalimantan, Pakava and Lindu in Central biocentrism can also be referred to as ecology- Sulawesi, and Dani and Dafonsoro in minded communities. Papua. 4. Traditional community types that have Cultural lag theory states that the most already been „uprooted‟ from their apparent cultural lag in human‟s life is a lag in „indigenous‟ system of natural resource thought with very rapid technological management as a result of colonization that development, which generally occurs in traditional communities that are developing evolved over hundreds of years. This (Ogburn, in Lauer, 2003). Some experts claim category includes the traditional that there are differences in characteristics communities of Melayu Deli that live in the between traditional and modern communities area of tobacco plantations in North and that there are phases of change of Sumatra and Betawi in Jabodetabek. economic structure that traditional communities have to go through to become The first three types of communities modern communities (Parson, 1951, Rostow, form are called ‘masyarakat hukum adat’ 1960, in Amien, 2005). Meanwhile, other (customary law community) according to the experts claim that characteristics of traditional Law Number 41 Year 1999 about Forestry communities can also be found in modern because they meet the following elements: (a) communities in various advanced countries the community still lives in the form of and that to become a modern society they do societal group (rechts-gemeenschap); (b) there not always need to go through all phases of are institutions in the form of customary economic structural change (Frank, 1969, authorities; (c) there is a clear area of Gerschenkron, 1962, in Amien, 2005). Based traditional law; (d) there are institutions and a on the development, other experts claim that legal apparatus, particularly in traditional modernization is the rationalization of social justice, which is still adhered to; (e) they still behaviors and social organization. harvest forest products in the surrounding Modernization is the development of the ability to apply knowledge that has been tested

http://ojs.unud.ac.id/index.php/eot 31 e-ISSN: 2407-392X. p-ISSN: 2541-0857 E-Journal of Tourism Vol.4. No.1. (2017): 28-38 in all branches of production and they interpret supports the implementation of development modernity as a socio-cultural and based on empowerment of traditional psychological framework and that supports the communities (ethnodevelopment). application of science in the production process (Moore, 1977, Hettne, 1990, in Several cultural aspects of traditional Amien, 2005). Thus a community that carries communities in Papua have survived while out traditional rituals in their daily life can be other cultural aspects have changed as an categorized as a modern society as long as unavoidable result of development. An there are scientific explanations for any such example of a cultural aspect that has survived action (rationalization). is Sasi. This is a ritual of indigenous communities living in the coastal areas of The concept of ethnodevelopment Papua, which involves regulations that involves making indigenous people become prohibit taking high-value marine products more resilient towards communities in their such as mussels, snails, sea cucumbers, surroundings that are more dominant through lobster, certain fish species and other marine programs that pay attention to their culture and products for an agreed period. After a certain that produce a level of economic, social and time period, deliberations will decide if these political autonomy, making the community marine products can be caught again and able to work based on their own levels of whether or not the sea life that will be caught adaptation, forming their own social, cultural is of a certain size (large enough). If this and economic synthesis (Talalla, 1984, in custom is violated the perpetrator will be Amien, 2005) since basically traditional subjected to customary sanctions, will be communities in many countries have been banished and it is believed he will be judged living in harmony with the natural by nature. While it is possible that traditional surroundings and have ecological values and communities undertake these rituals to ensure the ability to meet basic human needs through their own food supply of marine products and social, economic and political structures that do not understand that this is marine science, are essentially community-based (Ife and they actually embrace a biocentrism Tesoriero, 2008). The concept of traditional understanding of awareness that their lives community-based ecotourism can be depend on marine products. What these categorized into the above-mentioned concept. traditional communities do can be explained scientifically as efforts to safeguard the energy Results and Discussion metabolism in nature and maintain the food chain cycle within an ecosystem that humans Traditional Papuan Communities are part of. If this ritual is carried out continuously without outside interference they Unlike other regions in Indonesia, will continue to catch enough for the season Papua did not experience long-term because the marine resources will be colonization by the Dutch and has not yet maintained. By doing this the members of the experienced much social and cultural change. traditional communities have economic Papua formally became part of the Unitary sufficiency. Indirectly they are aware that they State of the Republic of Indonesia (NKRI) are part of a system of life of which its after the PEPERA referendum in Papua in will depend on the interaction 1969, which stated that Papua will follow between agents or any member within the NKRI. The central government then system. implemented various development programs in Papua. After the enactment of special However, other cultural aspects autonomy in the province of Papua in 2001 change due to outside influences. Changing traditional communities have greater authority cultural aspects in traditional communities in in developing their villages. Full Papua can be seen from lifestyle changes of decentralization as received by the Papua villages in the interior of Papua of which the government created traditional community majority are traditional communities. The democracy through the establishment of the results of a study by NGOs sponsored by the Papua People‟s Assembly. Further, the UNDP in 2005 showed that residents from recognition of customary law in Papua villages far from service centers (urban areas)

http://ojs.unud.ac.id/index.php/eot 32 e-ISSN: 2407-392X. p-ISSN: 2541-0857 E-Journal of Tourism Vol.4. No.1. (2017): 28-38 in general earn their livelihood by farming, Reserve. It contains about 14 rivers and has an hunting or by gathering forest products. They area of approximately 9.360 hectares and an have a subsistence lifestyle and are still altitude of 75 meters above sea level and there heavily dependent on natural resources while are 21 small islands in the middle of the lake. residents of villages close to urban areas are Lake Sentani is the largest lake in Papua that less dependent on nature as a result from has natural beauty. The lake also has a resources becoming scarcely available. They diversity of flora and fauna with several have more varied livelihoods, for example animal species endemic to Lake Sentani working as a retailer, civil servant, or namely the Sentani gudgeon (Oxyeleotris employee at a company, leaving behind their heterodon), Sentani rainbowfish (Chilatherina tradition. Often conflicts that occur over sentaniensis), (Glossolepis indigenous land are also a result of increasing incisus), and largetooth sawfish (Pristis scarcity of resources as a result of nearby microdon). The largetooth sawfish is a unique urban development. species because it is a type of fresh water shark (LIPI, n.d.). Although traditional communities control all natural resources in their traditional Lake Sentani was introduced as a region, particularly in villages far from urban tourist destination by the Papua government areas, their position in economic activities since 2007 when the Lake Sentani Festival tends to be weak as a result of them not was first organized. This festival is usually knowing the market price of the natural held in June and lasting a few days, traditional commodities they take from the forest and due communities demonstrate different types of to the low accessibility between villages and dances on top of boats sailing on Lake Sentani. towns which is used by traders to keep the The show is centered at the Kalkhote Pier. In selling price of their commodities low. In addition to dances on the water, handicrafts of addition to this, traditional communities tend traditional communities are exhibited on the to spend all of their income from the sale of pier, among others clay pottery which is their natural resources without saving. This handicraft from the people of Kampung Abar leads to them increasingly exploiting their and paintings with traditional motifs on white natural resources when they need money. wood from Kampung Asei. The type of tourism promoted is Lake Sentani nature A subsistence lifestyle of traditional tourism and Sentani traditional community communities who use natural products to culture tourism. Several criteria for fulfill their basic needs is, in fact, a form of determining an ecotourism region can be local wisdom that preserves their natural found in the Lake Sentani region so it would environment. However, outside influences be appropriate to develop the area into an then make them change their patterns of using ecotourism region, in order to achieve natural resources to fulfill not only their basic sustainable development which of course will needs but also other needs. Exploitation of be based on empowerment of local nature increases as a result of maintaining a communities. The Lake Sentani area subsistence lifestyle attitude towards money accommodates elements of natural beauty (finishing it in a flash without saving) which is (examples are the characteristic Ultra Basik considered as a natural resource (that needs to forest and the area of Sereh waterfall in the be used so it will not spoil). Cyclops Mountain Strict ); diversity of flora and fauna; opportunities for Lake Sentani region swimming and cross country; comfortable temperature and humidity for a tropical region; The Lake Sentani region is located average rainfall; not too far from the Sentani between Jayapura City, the capital of Papua airport; acceptable duration and comfort of Province and Sentani City, the capital of travel with the availability of roads and Jayapura Regency and is found on the main transportation facilities; local culture; road that connects the provincial capital with cultural/historical heritage sites (the old church the main airport of Papua, Sentani Airport. from 1950 in Kampung Ifar Gunung, the The lake is located at the bottom of the slope megalithic Tatuari site in Doyo Baru, and the of the Cyclops Mountain Strict Nature Mac Arthur Monument in the Ifar Gunung

http://ojs.unud.ac.id/index.php/eot 33 e-ISSN: 2407-392X. p-ISSN: 2541-0857 E-Journal of Tourism Vol.4. No.1. (2017): 28-38 area); and availability of medical moles, lizards, and other forest animals), accommodation and care in the nearby urban hunting in the water (fishing) and when taking area (Sentani City and Jayapura City). wood to build houses (Yeny and Alhamid, 2005; Yektiningtyas-Modouw, 2010).

In general, the livelihood of indigenous communities of Sentani consists of Kota processing sago (Metroxylon sp), farming, Senta fishing, and hunting. Sago is a food source for the indigenous communities of Papua living in Bandara the coastal areas. According to customary Sentani Kota tradition, there are clans who are in charge of Jayap Danau taking care of sago, which is referred to as Senta eiyoayo by the communities. Their task is to regulate the use of sago forests by the communities, give sanctions to the public when they intentionally or unintentionally take sago from another village, carry out sago Source: Google Maps (2016) replanting efforts. Each family can only take sago from specific locations belonging to their Figure 1. Location Map of Lake Sentani clan. Utilization of other areas must be authorized by the ondofolo or chief of the tribe

(Yektiningtyas-Modouw, 2010, p.47). Sago farmers need approximately two weeks to process one tree trunk of sago the in the traditional way. Sago is then cooked into papeda (porridge from sago flour), the primary food source of carbohydrate. In farming the Sentani communities recognize the existence of customary farmland owned by an alliance or keret which is managed together. Men play a role in land clearing for farming while women have the task of planting, cultivating and harvesting the yield as well as processing it for family meals. The produce of the first and best harvest they usually present to the Source: Tourism Office Jayapura Regency ondofolo, before then consuming it (2014) themselves, and if there is excess produce it will be sold at the market (Yektiningtyas- Figure 2. The view of Lake Sentani Modouw, 2010). Catching fish is usually the task of women. In customary tradition, there Traditional Communities of Lake Sentani are certain locations where fish is only used for traditional ceremonies. In the tradition, There are about 27 villages in the there is also recognition of a customary Lake Sentani region. The indigenous caretaker who manages the water and fish, communities of Lake Sentani have specific burefi-karefi, who has the task of overseeing customs for natural preservation. The highest any fishing activity and has the authority to position in their customary government is held impose sanctions for fishing activities by the ondofolo (big chief) who has the contaminating the lake and for fishing in function of providing service and protection improper ways. Just as with farming produce for his citizens. Broadly speaking some the best catches will be given to the ondofolo literature mention that there are certain for the interest of the villagers, particularly the customary rules that the traditional big black catfish (Yektiningtyas- Modouw, communities have to carry out when planning 2010). to go hunting on land (catching wild boar,

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Hunting is a men‟s duty. There are for life for humans). With the progress of certain rituals that have to be performed before developments and impacts from the growth of hunting starts, such as abstinence from sexual cities in the surrounding areas, Sentani intercourse with their partner for men that will traditional communities begin to experience go hunting; no talking to women; not exposed social, cultural and economical changes, to children‟s urine; hunting tools cannot be among others in the types of livelihood, diet, touched by women; and the hunters have to and types of houses inhabited. The previous leave early in the morning before everyone means of living which consists of else is awake. There are two types of hunting, appropriating natural produce and is subsistent namely hunting to provide food for the family in nature is beginning to be left behind. and hunting for customary purposes Although some work as civil servants, teachers (Yektiningtyas-Modouw, 2010). or in other service professions, the majority of the community still earns their livelihood as Local residential settlements in the fishermen, however with more advanced Lake Sentani region generally consist of stilt systems and technology, especially in the case houses that stand above the water. Sentani of fish farming. One of the advancements in traditional community houses are known by fish farming is the cultivation of several new the term gaba-gaba houses. The frame of these freshwater fish species such as , Nile houses is made out of wood from the tilapia, common carp and gourami in floating Xanthostemon sp. tree and is covered with cages. The development of cages is followed sago palm leaves for the walls and roof. This by the growth of settlements at the edge of the wood may only be taken from particular areas lake. These activities are performed by of the mountains near the lake or from a indigenous inhabitants as well as migrant certain radius from the top of the mountain. groups, causing an increase in pollution, There are specific rituals before using this type among others in water turbidity and stench of wood as a frame for houses because the (Simbiak, 2005). wood is considered to contain a spirit (Yeny and Alhamid, 2005). Lake Sentani experiences not only an addition of new aquatic animal species but These customary rituals are actually also a decline in the number of aquatic animal meant to regulate or restrict human activities species endemic to the lake, with the in taking resources provided by nature. When extinction of the largetooth sawfish. The use all these restrictions are carried out, nature is of modern fishing equipment is thought to given the chance to restore itself. have contributed to its extinction, since the introduction of monofilament gill nets in 1969. Social, Cultural, Economical and Ecological The local population does not eat the Change in the Lake Sentani region largetooth sawfish but many were caught in nets and died. The last largetooth sawfish was The following are some examples of caught in 1974 and after that, there has been changes happening in the Lake Sentani region not been any more news about one being according to literature. Although this overview caught in Lake Sentani (LIPI, n.d.). may not be complete, at least some of the following examples can shed light on the Other changes that are happening influence of modern life for the society of the relate to local diet. The results of a research by Sentani traditional communities and the Alhamid in 1994 show that after its ecological conditions of the Lake Sentani introduction to the Sentani communities, rice region. started to replace the function of sago as a source of the daily food staple. Sago was even As with other lakes, Lake Sentani has harvested and sold at the market so the Sentani two main functions, namely: ecological communities could buy rice (Yeny & (regulator of water management, flood control, Alhamid, 2005). In his article Arif (2016) wildlife habitat and reservoir for sediments, states that the change in diet of the Mentawai nutrients, and contaminants) and social, community, who originally consumed sago cultural and economical for the Sentani and taro and then changed to rice, started to traditional communities (providing necessities impact badly on the health of the local

http://ojs.unud.ac.id/index.php/eot 35 e-ISSN: 2407-392X. p-ISSN: 2541-0857 E-Journal of Tourism Vol.4. No.1. (2017): 28-38 community, caused ecological damage and Besides the extinction of the also threatened food security. It is not largetooth sawfish, other ecological changes impossible that this will also happen in the can also be seen in the major land use changes Sentani community. in the Lake Sentani region based on land use in the Sentani watershed in 2007, 2001, 2010 In Indonesia, Papua is known to have and 2012. Forest and swamp area continues to great sago potential and the Sentani region is decrease and is replaced with build up land, one of the sago producing regions in Papua. savanna bush and vacant land (Fauzi, Keeping this in mind and to in an attempt Rispiningtati, & Hendrawan, 2014, p. 47). protect the sago forests, Jayapura Regency Table 2. Land Area of Sentani Watershed local government has issued Local Government Regulation Number 3 Year 2000 According to its Function about Conservation of Sago Forest Areas. Sago from Papua has a higher quality than Land Land Area (Ha) Explan sago from Malaysia, a country that started Use 2007 2010 2012 ation cultivating sago earlier. Papuan sago trees can Forest 35.587 33.895 32.209 Decrea reach 12 meters while sago trees in Malaysia ,070 ,525 ,980 se are relatively short. Moreover, one sago tree Building 1.755, 1.849, 1.943, Increas trunk from Papua can produce 900 kg while s 480 435 390 e one Malaysian sago tree trunk produces 250 Savanna 14.469 16.163 17.858 Increas kg on average (Omona, 2014; Sutianto, 2014). bush ,280 ,850 ,420 e In addition to a lack of resoluteness of the Vacant 5.187, 5.315, 5.442, Increas government in surveillance of sago forests, the land 470 231 992 e event of logging and burning of sago trees in Swamp/ 1.224, 999,85 775,11 Decrea Kampung Asei and Kampung Harapan, ponds 592 1 0 se Sentani, for the sake of the broadening of the main road in 2012, also did not lead to any Source: Fauzi, et al, 2014 significant opposition from local communities, who should feel threatened because the forest These changes in land use generally used as their local food source was destroyed. are meant to accommodate human activities This is caused by the change in diet in the which increases a lot in the area, in the form of Sentani traditional communities mentioned agricultural activities, mining, building of before. Their source of carbohydrates which settlements (among others to meet the housing has been changed with rice can disturb food needs of residents of Jayapura City), as well as security, especially if this destruction of sago trading and service activities such as: stores, forest continues because geographically the hotels, and restaurants, which eventually gives land in Sentani is less suitable to grow rice so impacts in among others: erosion, landslides, the Sentani communities will be dependent on and in the lake. Analysis of other rice producing areas to obtain their food water quality in several sampling locations staple. shows that Lake Sentani is mildly, moderately and severely polluted (LIPI, n.d.). The type of houses inhabited by the local population is also changing. Research by One of the human activities that Alhamid in 2001 shows that sago palm leaves damages forests and causes landslides and houses are being replaced with plank houses. erosion is the clearing of farmland in the These are more expensive because they are mountainous areas around the lake which is made of a material that needs to be purchased. generally done by the Papua population from As a result, each newly formed family cannot Dani ethnicity (originating from outside immediately build their own house and is Jayapura Regency). The indigenous Sentani forced to still stay with their parents. The population already does not rely on farming as density of homes increases because one house a livelihood and they themselves do not enter can be occupied by more than one family the mountain areas at a certain radius from the which is expected to influence the quality of top of the mountain because in their belief that social life (Yeny and Alhamid, 2005). is their sacred ancestors‟ residence (Yeny and Alhamid, 2005).

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In addition to migrants, the Sentani clearly evident in a fairly short period of time traditional community also contributes in (since 2007 when the Lake Sentani Festival changes to land use in the area. Mining efforts was proclaimed by the government). Other to meet the needs for raw construction parties outside the traditional communities of materials in developments which are done by Sentani play a substantial role in these locals also influences the morphology of the changes. In the attempt to carry out customs to area (the bottom of the slopes of the maintain the sustainability of natural mountain), causing erosion on the slopes and resources, traditional communities cannot be ultimately increasing sedimentation in Lake separated from outside influences. Therefore, Sentani. Other activities include the making of this means that a lack of agreement regarding traditional paintings on bark. The production nature management could give way to outside of these bark paintings increased after the cultural influences which in general are more Lake Sentani Festival was organized and is excessive in exploiting nature as a result of a expected to cause damage to trees because capitalist way of thinking, substituting their bark is taken. When this is done traditional communities‟ local wisdom which continuously without paying attention to the has always been good. ability of the forest to restore itself this will cause damage to the forest (Yeny and Alhamid, 2005). References

Conclusion Amien, A. M. (2005) Kemandirian Lokal, External influences are clearly evident Konsepsi Pembangunan, Organisasi, in social, cultural and economic changes in dan Pendidikan dari Perspektif Sains traditional communities and in ecological Baru. Jakarta: PT GPU. changes in the region of Lake Sentani. The use of more modern fishing gear led to the Arif, A. (2016) „Dari Sagu ke Sega dan extinction of the largetooth sawfish, and the Konsekuensinya‟, Kompas, 30 May. increased sedimentation and water pollution due to human activity can disrupt the function Damanik, J. and Weber, F. H. (2006) of the lake among others as wildlife habitat, Perencanaan Ekowisata Dari Teori ke water resource and in flood control. This it is a Aplikasi. Yogyakarta: Andi Offset. challenge for the development of traditional community-based ecotourism in Lake Sentani. Fauzi, M., Rispiningtati, R. and Hendrawan, A. P. (2014) „Kajian Kemampuan Traditional communities need to learn Maksimum Danau Sentani Dalam to understand the scientific reasons behind all Mereduksi Banjir Di DAS Sentani‟, their culture or traditional rituals that they Jurnal Teknik Pengairan, 5(1), pp. have carried out. In this way, they can reject 42–53. any outside influences that will negatively impact on their lives later on. In addition to Ife, J. and Tesoriero, F. (2008) Community building a critical awareness of traditional Development: Alternatif communities, another thing that needs to be Pengembangan Masyarakat di Era taken into consideration is to build a Globalisasi, Edisi ke-3. Yogyakarta: biocentrism understanding in communities Pustaka Pelajar. outside of them, be it migrant groups, elements of government, or the private sector. Social, Ministry of National Development Planning / cultural and economic changes in traditional BAPPENAS (2013) Masyarakat Adat communities of Sentani due to developments di Indonesia: Menuju Perlindungan are estimated to have taken place for 47 years Sosial yang Inklusif. Jakarta: (starting from 1969 when Papua officially Direktorat Perlindungan dan became part of the Unitary State of the Kesejahteraan Masyarakat, Republic of Indonesia (NKRI) after the Kementerian PPN/BAPPENAS. PEPERA referendum). However, changes in the physical function of the lake region are

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