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Cultural Ecological Knowledge Potential in Resources Management

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Cultural Ecological Knowledge Potential in Resources Management The Potential of Cultural Ecological Knowledge Contribution in Resources Management of a Volcanic River Basin Improving the nexus of resources management in the case study of Opak Sub-basin, Yogyakarta, Indonesia Vicky Ariyanti, Peter Scholten, Jurian Edelenbos Institute for Housing and Urban Development Studies Erasmus University Rotterdam Introduction Main RQ: “Could cultural ecological knowledge (CEK) have influence on water resources management?” 1st Sub-RQ: “What is CEK in the context of a volcanic river basin management?” Progo Opak Serang River Basins Territory Case: Yogyakarta Special Region Case 1) Argomulyo Case 2) Gowongan Case 3) Kebonagung Source: RPSDA WS POS, BBWS SO 2014 Overall Conceptual Framework Integrated Water Resources Management Potential (IWRM) Cultural Ecological Knowledge contributions (CEK) Lahar Resources Management (LRM) focus of this paper Basin River Volcanic Nexus Approach CEK Conceptual Framework Historical experiences: Mechanism of 5 senses wisdom: transfer: Human indirect senses indicators Knowledge generation Institutionalized structure Visual Response Institutionalized dynamics Touch Conservation Internalization: Hear Temporal experiences Myth Rituals Taste Nature dynamics Resources management Smell practices Worldview Values Source: Author’s elaboration based on (Berkes, Colding, et al., 2000; Howes and Chambers, 1980; Agrawal, 1995) CEK definition: “collective body of knowledge and beliefs passed through generations, which explain about the human – nature relationships“ (Ariyanti, 2016) Methods for primary data Unit of analysis: communities Introduction Point of view Method Length No. Site visits Individual Researcher Deep interview 3 hours 1 Observation Week 1:Pilot Study/ Observation period 1 Researcher as observer Observation 1 week 2 (6 hours/visit) 1st week check Point of view Method Length No. Site visits Individual Researcher Deep interview 3 hours 1 organizations Week 2: Observation of Unit analysis: Observation period 2 Researcher as observer Observation 1 week 2 (6 hours/visit) 2nd week check Point of view Method Length No. Site visits Focus Group Researcher 0bservation 3 hours 1 Week 3: Participant Participatory exercises on 4 dimensions: 1 day 1 Validity check Natural – definition Spatial – maps Temporal – time line Organizational – stakeholder map 3rd end check CEK findings on Yogyakarta Special Region Level Philosophies: 1. Yogyakartans Life Philosophies: Layers of the Javanese world (Bawono) Manunggaling Gusti ing kawula; the unity of the human with God Bawono Sangkan paraning dumadi; remember the Langgeng origin and purpose of life Hamemayu hayuning bawono; beautifying Bawono the beauty of the world Gedhe 2. Merapi is my ancestor (Mbah) 3. Islamic influence on in the hamemayu philosophy Bawono Cilik Myth of: 1. Merapi: the origin of human, the spiritual kingdoms, reigns at the summit Source: Author’s elaboration based on Endraswara, 2013 of Mt. Merapi 2. Ratu Kidul: the death, reigns in the South Java Sea, also a deity Artifacts Water works of Kraton Mataram channel Temples & rivers Source: Ariyanti, 2006 Source: Kementrian Pekerjaan Umum, 2012 Source: Based on https://www.google.com/mymaps, 2016 Ancient irrigated lands Source: Ertsen and Ravestijn, 2008 Artifact: Philosophical axis -spatial planning of Kraton Map of cultural heritage: the axis Resource management practices relate to 5 senses wisdoms Seasonal Calendar: Pranata Mangsa Map of volcano-earthquake interaction Source:Troll, Deegan, et al., 2015 Source: Daldjoeni, 1978 and Source: Dinas Kebudayaan DIY, 2012 Retnowati, 2014 Philosophical plain Practices 1. Selametan: Labuhan (thanksgiving ceremony) At Mt. Merapi 2. Wangsit (revelations) On geomorphological condition of Yogyakarta as the geger bulus (back of turtle) was chosen as a flood free zone in 1755 (wangsit Source: Author’s elaboration of the 1st Sultan) based on interviews 2016 On Mt. Merapi’s 700 At Parang Kusumo Beach years eruption cycle, where each big cycle brought new era to the Mataram Kingdom (now Yogyakarta Sultatanate), however the 2010 was not categorized as the biggest for the cycle 4 (wangsit from the elders’ of Kraton) Source: Author, 2017 Source: Troll, Deegan, et al., 2015 CEK Patterns in Yogyakarta Special Region Level Historical experiences: Mechanism of transfer: legitimatization 5 senses wisdom Knowledge generation: through Keraton people Institutionalized Structure: Visual:Indicators of Pranata Sultanate form of government mangsa (flowering of Mango Javanese Society’s structure tree, Kapok flower breaks, Response: managing natural resources, evacuation symbolization during eruption, spatial planning, time planning. Institutionalized dynamics: Patron-client etc.) Lampor = flood visual Visual of conservation and Conservation: the mountain and sea Internalization Myth: (relates to context of VRB) tree types Ratu Kidul: the Queen of South Java Sea ruler of Temporal experiences Merapi eruptions, seasonal spritual kingdom, the lampor ( Touch: indicators of patterns Javanese calendar Merapi : ancestors place pranatamangsa Nature dynamics: Volcano-river basin-Sea Rituals: relates to balance of macrocosm (temperature falls or rise, Selametan (thanksgiving) etc.) Artifacts: results of spatial planning knowledge; axis, Hear: indicators of Sultan Ground-Wedi Kengser, temples & rivers, pranatamangsa (sound of cats in mating season, baby resource management: ancient water network, Mataram channel birds hatching, etc.) Resource management practices: Taste: - Wangsit on 700 years eruption cycle, geger bulus, Smell: - lahar occurrences Pranata mangsa (Javanese seasonal calendar) symbolization Worldview: Philosophies of Manunggaling kawula Gusti (unity of people with their King ) Sangkan paraning dumadhi (remember the origin layers of forms of and purpose of life) Hamemayu hayuning bawono (beautifying the knowledge beauty of the world ) legitimatization Merapi is my ancestor symbolization Values: relates to the philosophies; obeying the ruler, do good to humanities and environment, fatalism attitude towards Merapi CEK Patterns in Argomulyo Historical experiences: Mechanism of transfer: 5 senses wisdom: legitimatization Knowledge generation: through elders Institutionalized Structure: Sultan-Juru Kunci (gate keeper) Visual: Pranata mangsa: rendheng, experiences of Merapi- people ketigo Eagle fly direction = lahar direction Responds: evacuation during eruptions, lahar, Institutionalized dynamics: patron-client between the rulers pyroclastic flow, management of water and to the villagers volcanic aggregates as construction materials Touch: heat of the land and water Internalization: stays 1 year after the eruption Myth Conservation: the Mountain and rivers The Gendol River-Merapi: place of spirits Hear: Sounds of lahar differ from Patih Jayaningrat Temporal experiences - the eruption and season flood Rituals: Selametan (thanksgiving) Taste: stale water after eruption due Nature dynamics: Volcano eruption, pyroclastic Tambak Kali Gendol to Fe or Sulfur flow, lahar, flood Artifacts: relates to safe zone from lahar Smell: eruption created smell of Fe The Gendol River (macro level) or Sulfur for ground water The tomb of Patih Jayaningrat (mezzo level) The bride stones (micro level) Resource management practices: symbolization Wangsit on lahar flood occurrence by the Sutan HB IX Sand mining Utilization Opak’s Baseflow Pranata mangsa (partly practiced) Philosophies: Hamemayu hayuning bawono Living with Merapi: God is the creator of all, human should layers of forms of be respectful to the volcano (environment), when it erupts knowledge nothing can stop it and human should life in harmony with nature legitimatization Values: relates to Javanese philosophies, such as respect to symbolization the elders, gotong royong, relates to living with Merapi philosophies in volunteerism towards neighbors especially during natural disasters CEK Patterns in Gowongan Historical experiences: Mechanism of transfer: 5 senses wisdom: legitimatization Knowledge generation: Through elders & Institutionalized structure: Paguyuban RW Visual: leading person Rain calculation to time = flood coming (max. 3hours) Response: lahar and flood evacuation Institutionalized dynamics: elder & the Flood cycles during certain rainy season indigenous versus the incomers Water quality from types of fishes in the Conservation: - Internalization: river Myth: relates to volcanic up-down stream Temporal experiences: cycles of flood context Touch: - and lahar (reminded in history) Ratu Kidul-lampor and the axis Hear: the sound of flood coming Rituals: balance of macrocosms bawono) Nature dynamics: flood, lahar Labuhan and Merti Taste: - Artifacts: context of spatial planning in VRB: Smell: - Tugu as the starting of imaginary axis and floodplains: Sultan Ground-Wedi Kengser Resources management: no longer believe in symbolization pranata mangsa, water quality degradation, lahar as sand sources, cycle of flood and lahar management Worldview: the philosophy of Hamemayu hayuning bawono layers of forms of Values: almost forgotten, but some are still exist in the case of disaster and cultural knowledge events, relates to the hamemayu philosophy: gotong royong, volunteerism. legitimatization symbolization CEK Patterns in Kebonagung Historical experiences: legitimatization Mechanism of transfer: 5 Senses Wisdom Knowledge generation: by leading Visual: person & elders Institutionalized structure: Soil fertility indicators Merapi Ash as fertilizer Response: the use of lahar sediments as Structure in tourism
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