Indigenous Peoples' Archipelago

Samin Community; Forced to Embrace the One of National Religion

noreply@blogger.com (@radinsyarif) — Tue, 27 Dec 2011 09:07:00 +0000

Four (4) days following the lesson, Mr. Budi Santoso forbid his children to go to school again. He admits that his son had been forced to follow the lessons of one of religion in SMP Negeri (Junior High School) 2 Undaan, Kudus.

Mr Budi Santoso, is indigenous peoples from Samin Community. He live in Larekrejo Village, Undaan Sub-District, Kudus District, Central Java Province. Indonesia.

When contacted by phone, 23 December 2011, Mr. Budi Santoso said that his son should follow the lessons of religion (Islam). Because the lesson is one that will be tested on the National Exam (Ujian Nasional). So, if he not follow, he will not pass.

It is also experienced by other Samin’s Child. In 2011, the commite of registration, refused the children from community to be student at this School. But, luckily the principal, head of School, allowing them.

However, the problems arise when they are required to practice the religion of islam in the school. Not just as meresubjects. For those who dare, like Mr. Budi Santoso, the fight against this system and forbade his son to follow the lessons.

According to him, Samin Peoples already have a doctrine (religion) itself, namely Saminisme Not having to follow the teachings of other religions.

Budi Santoso’s resistance is not only due to the above case only. Furthermore,because he did not want to indigenous communities (Sedulur Sikep / Samin) continuously get this kind of discrimination. Those who maintain the traditions and teachings of his ancestors or even ostracized. "Just like New Order era," he said.(@ radinsyarif / AMAN)

Sources; Mr. Budi Santoso

Address; Larekrejo Rw 1 Rt 2, District Undaan, Kudus District. East Java

Contact Number: 085641733797

16 Companies Threathen 7 Indigenous Territores in Bengkulu

noreply@blogger.com (@radinsyarif) — Tue, 20 Dec 2011 07:53:00 +0000

16 companies threathen Indigenous Territories in Bengkulu, Indonesia. Local Government of Bengkulu District has provided permits for 7 oil palm companies and 9 mining companies white total of consensions more than 125 million hektares.

List of 16 companies that has obtained permission from Local Government of Bengkulu. Data Processed from (metronews.com)

Chairman of AMAN Bengkulu, Mr Haitami Sulani said that the existance of such companies are threaten 7 indigenous territories in Kaur District, Bengkulu. Among them are Semende Nasal Tribe, Semende Ulu Nasal, Semende Banding Agung, Semende Muara Sahung, Semende Kaur Tanjung Agung, Marga Sambat and Kaur Nasal Tribe.

Territories including the land, is one of the indigenous community identity. If they lost the land, they will also lost their soverignity over land and its management. It's caused the community can not be independent in economically, sovereign in poilitic and dignified in culture. For indigenous peoples, territory is not only as a economic supporting factor, but alsi to maintan their customs and cultures.

AMAN Bengkulu, urge the local government to evaluate all permits that has been given. Because Indogenpus Peoples have to manage the area for long time ago. If not, they will be suffer in their paradise land. Like "Dead Rat in Granary". irronically. (@rs)

Floods hit Indigenous Bolapapu's Territory

noreply@blogger.com (@radinsyarif) — Wed, 07 Dec 2011 07:34:00 +0000

Central Sulawesi, Indonesia. Anchestral domain of Bolapapu community was destroyed by flash floods on Saturday 03 December 2011. The community is one of AMAN’s member, located in Bolapapu village, Kulawi, Central Sulawesi. The floods hit this area at 15.00 (local time).

Base on field report from Silvy (AMAN Sulteng), the victim reached 555 peoples. 6 Peoples among them was died due to flooding. Several buildings were damaged. 141 houses (139 destroyed and 2 damage), 1 mosque and a school building.

Currently victims in desperate need of help directly. List of the most pressing need is; clothing for all ages, underwear (women, children and men), cooking utensils, blankets, mattresses, toiletries, water to drink.

Donations in any form will be accepted. If anyone intends to send/deliver the donations, please contact;

AMAN Sulawesi Tengah (AMAN's Chapter in Central Sulawesi)

Contact Person; Silvy. Phone: 0451-481911, HandPhone; 085 241 272 757. Email: silvi.ajah @ gmail.com. Address; Jln. Banteng, Blok A1 No. 5, kelurahan Birobuli Selatan, Palu, Central Sulawesi.

Or you can also contact;

PB AMAN (AMAN’s National Secretariat)

Contact Person: Rohayati. Tel / Fax: 021-8297954, Hp: 082 122 725 289. Email: re@aman.or.id. Addres; Jl.Tebet Utara II C No. 22, Tebet. South Jakarta. 12820

a child watching flood

After flood

Dead Victim

We Do Not Need Investors

noreply@blogger.com (@radinsyarif) — Mon, 08 Aug 2011 20:24:00 +0000

“Hutan Tinggal Sekampung sawah tinggal sepelang” in local language. This is a statement of Indigenous Semende Marga Muara Sahung Community in Bengkulu Province. The government of Kaur District, Bengkulu give a principle permit to two palm oil companies In their forest (indigenous forest).

Ceman Semele, Marga Muara Sahung people, said that there is no more land space to give for investors in indigenous territory. Our ancestral domain is prepared for our children and children’s children.

The existing forests is prohibit forest (protected). The rest is the fruit orchads (hepang in local language). The heritage of our ancestors from generation to generation. We do not need investors, we only need access to manage our land. Let us manage our land without own way. Our tradition way. We know which forest should be opened and should not be cultivated. Because we inherit our custom rules hereditary. (Ceman Semele, May 25 of 2011).

Further information, please contact:

Haitami Sulani
AMAN Bengkulu
Jl. Ratu Agung I No.3 Penurunan
Bengkulu-Indonesia, 38223
telp:+62-26526
emai: pwaman.bkl@gmail.com

Indigenous Cek Bocek ready to manage thier anchestral domain through sustainable ways

noreply@blogger.com (@radinsyarif) — Sat, 14 May 2011 10:27:00 +0000

On April 18, 2011, Indigenous Check Bocek Selesek Reen Sury ( Berco Tribe) has received a book about "Indigenous Cek bocek Spatial Plan". This book was made in a participatory way with communities, facilitated by AMAN Sumbawa, North Lombok and Participatory Mapping Network (JKPP).

Dato Sukanda RHD which is the seventh descendant of the Datu Awan Mas Kuning, said that the "Map of Anchestral Domain Spatial Planning", could be a reference to indigenous peoples (berco tribe) to manage their own customary territory.

The result of mapping has been done, the total area Indigenous Check Bocek Selesek Reen Suri is 28.975.74 Ha. Indigenous territory is geographically located between 117 18 'E until 117 30' east longitude and between 8 ? 52 'LS until 9 ? 04' LS. The Anchestral Domain rich with the potential of natural resources. Including: mining, forest products, agriculture, bird nests of wallet, etc..

Dato also explained that will form a "Koperasi adat" in the future. Existing natural resources (mining, forest products and bird's nest) managed optimally by taking into account environmental sustainability. Sustainable manner. (ARS)
See also at : www.brwa.or.id

Regional Consultation on Draft Academic Paper of law on IPs Rights

noreply@blogger.com (@radinsyarif) — Thu, 12 May 2011 17:35:00 +0000

“Negoro Mowo Toto Deso Mowo Coro” in javanese language, translated as “The state have a rules but in villages, indigenous peoples’ also has a custom”. For that, the state regulations should be oriented to Indigenous Peoples’. Because in fact, Indigenous Peoples’ is the biggest element in forming the nation of Indonesia.

From the condition above, AMAN seized the initiative to make a draft academic paper of law on Protecting and Recognizing of Indigenous Peoples’ Rights (UU PPMA). AMAN also held a consultation with Indigenous communities of Archipelago to finished this draft.

On May 2 – 3, 2011 AMAN held the regional consultation for Java Region in Gd. Soetarjo (auditorium) in Jember University (UNEJ), Jember District, East Java. In cooperation with Arts Student Club of UNEJ (UKM Kesenian). This Consultation, invited 45 peoples whose Indigenous Communities Representative in Java Region. There are Tengger, Using, Kasepuhan Banten Kidul and Parahyangan Communities.

This activity is the last regional consultation. Before that, AMAN has conducted regional consultations in Sumatera, Balinusra, Kalimantan, Sulawesi, Maluku and Papua. Aiming to get input from the Indigenous Peoples in Archipelago Of Draft Academic Document of UU PPMA.

“Gandrung”, the traditional dance from Using Community played by 2 student to welcoming the participants. The word “Gandrung” comes from the javanese word that means “desperately in love”. It means that peoples are in love with the goddes of the rice paddy, called Dewi Sri, that brings prosperity to the Indigenous peoples who are mostly as farmers. In gratitude for the good harvest, the people organize a performance which is called “Gandrung” because the farmers were in love with the goddess of the rice paddy.

The Head of Jember Tourist Agency, Mr. Arif Cahyono, in his speech said that Jember is “dalung” or place to accomodate of the culture in East Java and Madura Island. Jember peoples is came from area arround that have differend culture. Such as Banyuwangi, Malang, Madura, Surabaya etc.

“ we must protect the multicultural from globalization. If not, we will lost the nation identity”, Arif said. Indigenous Peoples are the forefront on cultural preservation and actors who become role models for all of us.

The Chairman of AMAN Java, Muhtarom Sumakerti, In his speech said that this consultation is an attempt to improve the draft academic document of UU PPMA. A basic ingredient in the Law which will be ratified. So, we need input from Indigenous peoples about the form of Law such as what is suitable for Indigenous peoples.

Vice Rector of UNEJ, Andang Alianto, officially openened the consultation. In his speech, he asserted that the result of consultation must be guarded very well until becomes a law. “If not, it whould prejudice the Indigenous Peoples’” Andang Said. Because, a lot of interest in the processes of ratification of a Law in Legeslatif in Indonesia.

...

After opening ceremony, the activity was started with a Seminar on Draft academic paper of Law. As speakers are Erasmus Cahyadi from AMAN, Dominingus Ratu from Jember University, and Arif Cahyono from Jember Tourist Agency.

Erasmus Cahyadi, Presented the principles in the Draft. Namely; Participatory, Just, Transparant, Equality or Non-Discrimination, Human Rights and Environtmental Sustainability. While the material that regulate in this draft are (1) The definition of Indigenous Peoples Rights, (2) Indigenous status in the State, and (3) Rights (Subject, Object, Items) of Indigenous Peoples. The rights referred to include rights to land and natural resources, cultural rights, the right to self-determination, and the right to FPIC (Free, Prior and Inform Consent) that one of them is entitled to receive or accept development projects in their area.

Dominingus Ratu, said that he has done research on indigenous peoples' rights in some areas. Based on his observations, Dominingus said that state has ignored the Indigenous Peoples. This is evidenced by the cases of land in Kemiren, Madura and other regions that do not favor the indigenous peoples.

According to him, Indigenous Peoples have the institutions and patterns of settlement with customary law. But this is precisely this system removed by the State with other systems, which causes indigenous peoples loss thier authority. The impact, there is a problem that was never taken place well and never finished .

Dominingus also recommended that the institutions of Indigenous peoples should be developed. State must respect and protect the existing system in Indigenous peoples’. Not to be eliminated. "Negoro Mowo Toto Deso Mowo Coro" Dominingus Said in Javanese Language. State have a law, the village also has customs.

Arif Cahyono, said that need government consistency for protection and recognition of indigenous peoples’ in Indonesia. Local Government really intend for it, but need a clear in national legal of umbrella law on it’s. "the local government already exists, but the National is still outstanding. therefore, many local government " sak karepe dewe " (in javanese its mean doing them way self). There inconsistensi from the Government" Arif said.

Arif also said that indigenous peoples are now viewed only as perpetrators conservationist mores and culture course. Supposedly, indigenous peoples should also be viewed as a perpetrator of government on the other subsistence.

If passed, this Draft will become a revolutionarily law in Indonesia. That is, the basis of changes in other sectoral laws relating to the rights of indigenous peoples in Indonesia.

In the discussion, appears that the Law on Protection and Recocnizing of Indigenous Peoples’ Rights should be legalized. With the existence of this law, the adverse impacts of development aggression can be prevented. We have the Law on Land Procurement for Development, which will rob indigenous lands that are considered "abandoned land".

With the existing of this Law, it will strengthen the Unitary Republic of Indonesia in the future. Because this law is the solution of problems in this Mega Bio-Cultural Diversity. Once again this Law should be legalized. Because "we can not betray our ancestors"

...

The consultation continued with a discussion about what is indigenous people rights within the State. Facilitated by Emily O Kleden from Pusaka. Participants were divided into 3 (three) groups:

Group 1. Discusses the Object, Subject and kind of Indigenous Peoples Rights that must be regulated in the Law.
Group 2. discussed about What is Rights of Indigenous Peoples
Group 3. Discussed about the status of Indigenous Peoples in the State.

Consultation closed with a traditional dance from Jember, called Labako. Performed by 2 college student UKM Kesenian UNEJ. This dance tells a portrait of activities of local harvesting and processing tobacco.

Then formally, the event was closed by Vice Rector of UNEJ, Andan Alianto. Continued with the prayer together. (ARS)

See photos at http://tripwow.tripadvisor.com/tripwow/ta-0171-73c6-b772?lb

Protecting Indigenous Ba'tan’s Territory with Participatory Mapping

noreply@blogger.com (@radinsyarif) — Sun, 24 Apr 2011 20:11:00 +0000

Indigenous Ba'tan’s territory in Padang Lambe Village, Tana Luwu has long been disputed area between the indigenous peoples and Dinas Kehutanan (Forestry Office) of Palopo District. Because of their anchestral domain is claimed by the government.

On April 20 to 23, 2011 the community has conducted a survey in areas that are still disputing. Survey conducted by indigenous peoples, who were divided into three teams. From the results of this survey, indigenous Ba'tan planning to map their anchestral domain on April 25, 2011.

According to the community, that their land has been determined to be a "enclave" area since 1981 by Dinas Kehutanan of Luwu District, at the time. The land is stretches from indigenous Latuppa Territory (now it’s in Palopo District administration area) to the Saluampak Village (now in Luwu Utara administration area).

However, currently the Forestry considers setting process is invalid. Whereas land boundaries (PAL batas) that have been made by the Dinas Kehutanan and the community is still exist.

This condition has causes a conflicts between indigenous Ba’tan community and local government. The community have been repeatedly expelled the Forestry Police from their anchestral domain with a violence. Even, they nearly burned the official car of the Forestry Police. However, this action is prevented by the indigenous community leaders.

In fact, conflict resolution initiatives have been conducted between the community, Local Government and assisted by NGOs. But did not work as expected.

Until now, indigenous peoples continue to maintain the status of customary land tenure. AMAN Tana Luwu, now continue to provide guidance and strengthening indigenous Ba'tan to take and / or maintain their heritage land. The data about the site or historical heritage to be evidence of customary land ownership.

One of the programs being run by AMAN Tana Luwu is participatory mapping of indigenous territories or anchestral domains. Including indigenous Ba’tan territory. The map will be produced to be a "tools" of advocacy in defending and / or seizing the rights of indigenous peoples. (ARS)

Climate Change Impacts in Haruku: Indigenous Area Hit by Stroms

noreply@blogger.com (@radinsyarif) — Tue, 08 Mar 2011 04:50:00 +0000

On January 14, 2011 stroms re-hit the customary area/territory of Indigenous Communities Negeri Haruku, Maluku. The stroms was damaged the infrastructure of coastal area.

According to the report from Elly Kissya (chairman of Kewang(1)) and Yanes Balubun (chief of AMAN Chapter in Maluku Region/PW AMAN Maluku), the natural disaster caused; coastal trees were uprooted, Bird cage of Maleo (Macrocephalon maleo) where destroyed, people residents and the location for environmental education has been damaged. Now, the waves reached the Kewang House (customary house) and destroyed/swallow the eggs of Maleo.

Emergency action by the local community is to make a levee to hold back the waves (break water). Sacks filled with sand in it, arranged in a row and in layers.

Currently, AMAN Chapter in Maluku and Indigenous Community of Negeri Haruku are trying to find the support for rehabilitation of the coastal area. Elly Kissya went to Ambon to seek support from local goverment (PEMDA) and NGOs.

The urgent need today is Sacks, to create a breakwater levee. In addition, donations are also needed to support repair / rehabilitation of custom homes, residential and Maleo cage.

AMAN and indigenous communities of Negeri Haruku raising funds (grants) for rehabilitation infrastructures in coastal area.

For donation, please contact below;
- Rainny ; email; rainata@aman.or.id ; rumahaman@cbn.net . Phone; +6221-8297954, Mobile Phone Number; 081211303
-Yanes Balubun; Evav_nuhu@yahoo.com, Phone; +6281343184672

(1) Kewang is spiritual leader in Negeri Haruku. Kewang lead Sasi Lompa Ritual, to call fish (lompa) from the sea to the river basin

@radinsyarif

Primitive Runaway to Ethnic Runaway: TransTV changes programme title after protests

noreply@blogger.com (ipsarchipelago) — Wed, 26 Jan 2011 04:14:00 +0000

TransTV, the major Indonesian TV channel that provoked insult and outrage with a programme titled Primitive Runaway, has changed the title of the controversial programme to Ethnic Runaway after protests by AMAN and other parties.

The programme, which involves celebrities being sent to various indigenous communities, involved nothing but mockery and racism according to the national indigenous peoples organisation’s secretary general Abdon Nababan.

Apart from the use of the word primitive in the title, which is clearly a discriminatory and racist term that applies a subjective and colonialist view to civilization and development, the programme had been criticized for misleading viewers.

AMAN asserted that the cultures of indigenous communities were in fact not as they had been depicted in the programme. In many instances, communities had been set up so that they would appear more backward or primitive for the entertainment of TransTV’s viewers.

TransTV issued a public apology to indigenous peoples who had been offended or affected by the programme. At a mediation at the Indonesian national media commission KPI, a TransTV representative explained that they would seek to create a programme which was more representative of the realities of indigenous peoples.

AMAN welcomed the remove the word primitive from the title, with its clear discriminatory and racist connotations. However, AMAN is still cautious towards the programme, waiting to see whether there is any substantial change to the programme concept and content.

Indigenous peoples are not primitive. Just because they choose to pursue a different development paradigm to the mainstream, wear different clothes and live a different lifestyle does not in any way mean that the value of their lifestyle is less.

The use of the term primitive by the mass media is dangerous. It only serves to undermine public perceptions of indigenous peoples by presenting them as backwards and in need of development projects.

In fact, indigenous peoples in Indonesia have suffered under state-backed ‘development’ projects for decades. Under the Suharto government indigenous peoples were marginalised by a range of well-known policies including transmigration, monoculture plantations, large-scale mining and forestry concessions and the exploitation of their cultures for commercial gain.

AMAN calls for a sovereign, dignified and independent existence for the indigenous peoples of the archipelago.

This case highlights is an important milestone in the depiction of indigenous peoples in the Indonesian media. The strength of the protest against the programme and the capitulation of TransTV to change the programme’s title show that indigenous peoples are a force to be reckoned with.

Through AMAN and support from other civil society organisations, indigenous peoples are able to make their concerns public, accessing all of the state mechanisms available to them as citizens of the Republic of Indonesia.

Indigenous peoples assert that all representation of them be based on the principles of Free, Prior and Informed Consent. This means that, for example, before filming a TV station must consult widely with the community to seek their consent for the programme. The community has the right to say yes or no to the proposed filming.

Indigenous peoples are watching carefully to see if the change to Ethnic Runaway is a change in name only. It is important that the content of the programme also reflect the reality of the incredible diversity of the cultures of indigenous peoples in the archipelago objectively.

Indigenous peoples of the archipelago are a source of infinite wisdom and knowledge. They manage and use the natural resources on their territory sustainably for the next generation and base the lives of their communities around traditional forms of community development which incorporate values of social justice and equality.

Report; Expert Meeting on the ASEAN Human Rights Declaration

noreply@blogger.com (@radinsyarif) — Thu, 30 Dec 2010 06:40:00 +0000

Civil society has played an important role in both pushing for the establishment of an ASEAN human rights mechanism (AHRD) and campaigning for its independence and effectiveness. Similarly, the drafting process of the ASEAN Human Rights Declaration cannot be left to ASEAN governments alone. Civil society organizations in the region play a crucial role in ensuring that the declaration drafted and adopted will be in line with international human rights laws and standards, if not beyond.

In order to influence the drafting process of the AHRD, FORUM-ASIA and SAPA Task Force on ASEAN and Human Rights have prepared a draft position paper on the AHRD. The position paper has been prepared to build a common position and recommendations on the ASEAN Human Rights Declaration for collective advocacy by civil society. FORUM-ASIA wishes to receive reviews and input from human rights experts as part of the process to finalize its position paper. Therefore, FORUM-ASIA organized an expert meeting to discuss and finalize the draft position paper.

The meeting was held from 11-13 December 2010 in The Mercure Hotel, Kuta, Bali, Indonesia. The meeting participants were 16 from the SAPA Task Force on ASEAN & Human Rights members and 8 Human Rights experts.

The objectives of this expert meeting are:

To review and finalize the position paper on an ASEAN Human Rights Declaration that will comprehensively reflect the views and perspectives of civil society organizations in Southeast Asia in line with international human rights laws and standards by receiving input from human rights experts.

To strategize a campaign and advocacy plan to ensure recommendations for the civil society position paper on an ASEAN Human Rights Declaration are accepted and adopted by AICHR.

Saturday, 11 December 2010

The first day started with opening remaks and introductions. Yap Swee Seng, the Executive Director of FORUM-ASIA was the facilitator of this session.

The meeting continued with a presentation on the draft structure of CSO’s position paper on the ASEAN Human Rights Declaration (AHRD) and comparisons of other regional declarations. The session was facilitated by Betty Yolanda and Anselmo Lee.

A discussion was then held where participants commented on the draft. Annas Radin Syarif gave the proposal to adopt UNDRIP for inclusion into the draft AHRD. The declaration (UNDRIP) protects the collective rights of Indigenous Peoples (IPs).

The reason for this is that IPs face serious and urgent problems including the violation of their collective rights caused by oppression by the state and aggressive development policies. This has resulted in IPs land and natural resources to be plundered by corporations. With reference to UNDRIP there are 5 Collective rights:

1. Rights to Self-Determination

2. Land, Territories, and Natural Resources

3. Cultural and Intellectual Property

4. Free, Prior and Informed Consent

5. Development of the models and form of developments appropriate

The meeting was continued with a discussion on the identification of rights, facilitated by Yap Swee Seng. Participants divided into four (4) groups:

Group 1; General principles, dignity (chapter I) and state obligation
Group 2; Freedom (chapter II) and Political Participation (Chapter V)
Group 3; Equality (Chapter III) and justice (Chapter IV)
Group 4; Economic, Social and Cultural Rights (Chapter VI) and Natural Resources and environment (chapter VII)

In the planary session, each group presented the results of their discussions.

12 December 2010

The draft of the AHRD was presented by Renato Mabunga (Boyet). In reference to collective rights, the contents of Chapter VII (Natural Resources and Environment) refer to the UNDRIP.

The right to cultural freedoms

(1) Every individual may freely take part in the cultural life of his or her community.

(2) Indigenous peoples have the right to practice and revitalize their cultural traditions and customs.

(ICESCR, art. 15, Protocol San Salvador arts. 14, American Declaration art. 13, African Charter art. 17(2), UNDRIP, arts. 11 & 16(2), 31)

The meeting continued with “an overview on the drafting process of the AHRD” presented by Refendi Djamin. Efendi explained some of the activities to be carried out during the ASEAN Summit held in January 2010. The activities Efendi mentioned included; thematic studies, drafting meetings and discussions with other sectors.

In his presentation, Effendi stressed that in addition to individual rights, collective rights are also an important aspect to be discussed and included in the AHRD, especially the rights of indigenous peoples.

The next session identified key issues on the drafting process of structuring the argument behind the position paper, facilitated by Haris Azhar. The participants divided into four groups to discuss the key issues to be included in the position paper.

13 December 2010

The first session, “an overview of current advocacy issues”, included a discussion on how to effectively advocacate and strategise the ASEAN human rights mechanism and endorse Indonesian Chairmanship, Efendi Djamin.

The participants divided into two groups to discuss the strategy behind planning advocacy; national focal point and thematic issues.

A group discussion was held to identify lessons learnt from 2010 and the future trends of ASEAN HR advocacy in 2011. Each group mapped an advocacy strategy in their discussion. Groups then identified key issues of concern, both to “self-organisation” and Forum Asia.

The last session was on planning for advocacy. A representative of each group, reported the results of their discussion. The final session also included a discussion of the strategies of the SAPA Task Force, Both at a National and Regional Level.

Annas Radin Syarif

Aliansi Masyarakat Adat Nusantara (AMAN)

Indigenous Dayak Peoples and Cancun

noreply@blogger.com (@radinsyarif) — Mon, 06 Dec 2010 22:26:00 +0000

By Een Irawan Putra

Gekko Studio

Lubuk Besar is a hamlet located in Sei Sintang, West Kalimantan, Indonesia. The indigenous people who live there are the indigenous Dayak Inggar Silat, who currently number 150 families. Most of the livelihoods of people are based on rubber farming and other cultivation.

Indigenous Dayak Inggar Silat own a customary forest that is located in the “Bukit Ibun” (Ibun Hill) area. This forest is considered to be sacred by the Dayak Inggar Silat. Indigenous peoples are concerned about the threat from outside parties (such as oil palm plantations and other concession permits) which could destroy their customary forests.

To protect their cultures and customary land, the Indigenous Dayak Inggar Silat conduct certain rituals. For example in 2007 the Indigenous Dayak Inggar Silat conducted an oath which is called “pocong" at the top of Bukit Imbun (the Imbun Hill).

The oath was taken there because companies such as PT. KRBB (PT. Karya Rekanan Bina Bersama) which is owned by Mr Nasir (the appointed Regent or District Head of Kapuas Hulu) wants to clear the forest in the Bukit Imbun area.

The oath of the Dayak Inggar Silat stated:

"Whoever destroys the jungle of Bukit Imbun, ask him to spend the watchman of Bukit Imbun."

Not long after the oath, seven workers of PT. KRBB died, including a villager who had defected from the Indigenous Dayak Inggar Silat.

The Indigenous peoples of Dayak Inggar Silat, annually conduct traditional rituals, called "Nampuk Bukit Imbun" in the area of this hill. This ritual is carried out at the time of the harvest or when rice starts to turn yellow.

This ritual is also conducted at a time when people want to submit a prayer to god (or often also called “berniat”). This ritual is said to have been done since the first humans in the Lubuk Besar live there.

The story above indicates that indigenous peoples have a great respect for their customary forest area. This is a story which the government and various companies, NGOs and other institutions claim to be able to maintain the forest.

And behind it all is often only political interests.

Currently, there is political lobbying at the Conference of Parties (COP) 16 in Cancun, Mexico. There, discussions are underway about the impacts of climate change and try to find a deal together for a solution to tackle climate change.

Everyone is trying to talk. Everyone is interrupting eachother and opposing any solution being offered. But there has been no concrete action such as accepting the solutions offered by indigenous people who are somewhere very far away from Jakarta and Cancun.

Why do the people of Indonesia have to go to Mexico in order to find solutions to protect the forest? Here, indigenous peoples have proven over dozens of years or even hundreds of years that they can maintain good forests.

Indigenous communities maintain and protect the forest - and not for money. All it takes is the recognition and protection of community rights over customary areas.

Indigenous forest in Jambi holds Sumatra’s last hope

noreply@blogger.com (ipsarchipelago) — Tue, 30 Nov 2010 09:21:00 +0000

Trucks loaded with oil palm fruits and coal roll along pot-holed roads in the central Sumatran province of Jambi, raising plumes of dust and fumes in their wake. Along with their loads, they not only take the profits of the land, but hope for the preservation of the island’s environment with them.

The Guguk community-managed forest
contains some of the last remaining
wilderness in Sumatra

Large-scale concessions for oil palm, timber plantations and mining were granted from the 1980s onwards under policies designed to boost Indonesia’s economy in the face of an economic crisis. This opened up huge swathes of Sumatra’s forests to a select number of companies, often linked to the Suharto regime.

Since the fall of Suharto in 1998, the pace of concessions has not slowed. It actually looks set to increase – with the Indonesian government earmarking 37m ha of existing natural forest for conversion in the next 20 years.

Corruption and exploitation remain the key themes of development in Indonesian forestlands, while communities see their land and livelihoods go up in smoke.
The continuation of these policies has left a scarred landscape in Jambi, resulting in either uniform rows of oil palm or smouldering forests, their valuable timber stripped and sold by the local timber mafia.

The situation is not all bleak, however, with the strength of revitalised adat or indigenous customary law proving to be the last barrier to unbridled destruction.
In Jambi, the indigenous community of Guguk protects their customary forest, in a scene bearing remarkable resemblance the film Avatar, in which the blue-skinned Na’vi tribe protect their forest from avaricious outsiders.

Indigenous peoples from Sumatra gather in Guguk to discuss their future

“We have a large forest area which we protect according to local custom,” a local community-member explains. “And this means that our forests are some of the last of their kind in Sumatra.”

The Guguk indigenous community has managed their forest sustainably for generations, according to traditional knowledge. Their method of forest management includes setting aside an area of 690 ha of forest for conservation. Nobody is allowed to enter the forest without community permission, and any kind of commercial activity is strictly prohibited.

“We didn’t know terms like sustainable forestry practice or REDD, but what we do know that our forests are healthy and that we have managed them ourselves for generations to this end,” he says.

The community also manages production forests where they have planted a mixture of rubber, coffee and fruit trees. However, this is conducted in a sustainable way, with crops planted in the most suitable locations according to a mixed cultivation system.

Despite having received legal recognition from the district government as the indigenous owners of the forest, the fate of the Guguk community, and thousands of communities like it in Indonesia is uncertain.

The community has maps and records dating from the colonial era onwards which recognise and document the territory, history and role of indigenous forest management.

“We have these maps, these records, but our situation is still uncertain,” one community leader says.

The Guguk adat forest has been managed sustainably for hundreds of years

The situation in Indonesia, as is often the case, is fraught with difficulties. Various shadowy figures hiding behind vague and fragmentary local and national laws. In particular, laws on forestry and land ownership have been used to oust communities to make way for plantations or mines.

In a number of locations in Indonesia it oil palm plantations have been exposed as a smokescreen by corrupt officials in collaboration with big business to conduct illegal logging.

As the indigenous forest managers explain, the Guguk indigenous forest harbours a remarkable range of plants and wildlife. Trees hundreds of years old soar above the forest, and the forest is home to some of the last remaining wild Sumatran tigers and elephants.

Protecting this unique habitat is a community with a unique set of indigenous laws and knowledge. The fate of Sumatra’s forests seems all but certain; burnt, woodchipped, mined, exploited. The fate of their communities: exploited, defeated, dependent and poor.

However, Guguk and community-based forest management provides a glimmer of hope, indicating that traditional knowledge and community-based management are a means to both maintain sustainable livelihoods and protect the last pieces of a vast vanishing landscape.

“We see these forests not just as a way to make short-term profits,” one indigenous forest manager says. “It is an inheritance for our grandchildren, so that we can leave them an environment which is as good as what we have today.”

Climate Change Threatens the Indigenous Peoples of the Togean Islands

noreply@blogger.com (@radinsyarif) — Wed, 24 Nov 2010 01:13:00 +0000

From the 11 to 12 November 2010, the local board of AMAN in Togean Islands, in cooperation with the National Secretariat of AMAN and CORDAID facilitated a workshop on climate change mitigation and adaptation by indigenous peoples in the Togean Islands, Central Sulawesi. This workshop was held in order to encourage the participation of indigenous peoples in addressing climate change.

The workshop revealed that indigenous peoples have suffered a tremendous impact from climate change that has occurred over the last 10 years. The impacts perceived by the community are;

During the dry season, freshwater discharge has decreased drastically and indigenous people have difficulty in obtaining fresh water
Fields and rice fields can not be processed because of drought, so that the food security of indigenous peoples in Togean Islands is threatened
It is difficult to predict the time of planting, due to erratic seasons for crops including
The results of field crops has decreased
The emergence of crop pests
The region where fish can be caught is further away and there are fish which have become extinct (fish mamin)
The temperature throughout the year is uncertain, which is a cause of illness for indigenous peoples on Togean island

An impact experienced by indigenous people has been that they have also made efforts to minimize climate change impacts, among others:

First, small-scale planting of mangrove forests to act as a barrier to high tides and breaking waves.
Second, revitalise the application of customary laws (community rules) in the utilisation of natural resources
Third, create a means to protect mangrove forests (bridge tourist attractions in the mangrove forest).
Fourth, making fish farming huts and sea cucumbers.
Fifth, the dissemination of climate change impacts in 10 Lipu (Villages)

In addition, the indigenous peoples of the Togean Islands have mapped their territories (Lipu/ Villages) to ensure the utilization of natural resources and a planning system which is based on the wisdom and customary institutions of the 37 Lipu tribes.

Not any less important is a recognition by indigenous peoples of the impacts of climate change on food availability. This has lead to a revival of the tradition of rice barns (Alang) to overcome bad seasons.

A discussion was also held to make sure that indigenous peoples of the Togean Island do not receive any further impacts as a result of extreme climate changes. In the future it will be important to perform a variety of mitigation efforts and adaptation of climate change, among others:

Encourage the release of lands which are the Local Government obligations in order to fulfill the protection, recognition and fulfillment of indigenous peoples' rights
Building a dam to overcome the fresh water crisis
Improve facilities generally, particularly educational facilities
Construction of water sanitation facilities
Facilitate an adequate fishing fleet for fishermen
Provide economic alternatives for indigenous peoples, including as gardening and fishing

Another important important aspect is to undertake by the parties with the impacts of climate change experienced by indigenous peoples is Togean Islands.

Stop the rate of damage and destruction of natural resources carried out by certain parties, such as forestry practices which hide behind society timber utilization permits (IPKR)
Maximize and revitalize the systems, institutions and customary rules to guide the use of natural resources
Reinforce the status of indigenous territories and indigenous peoples' in Togean Islands
Consult with indigenous peoples concerning each natural resource management policy to be implemented in the islands and review development policies in the area which tends to lead to a higher rate of damage to natural resources and the marginalisation of indigenous peoples' rights and access

To maximize the results of workshops on climate change mitigation and adaptation, the workshop participants have agreed to form a negotiation team to speak about the results of the workshop to relevant parties.

This will result in the implementation of a range of climate change mitigation and adaptation efforts. The negotiation teams are made up of:

Council of AMAN in Togian Islands
Local Board of AMAN in Togian Islands
Udin Latif
Hamid Jumadin
Sariudin Arsyad
Environment Agency (Badan Lingkungan Hidup)
Merah Putih Foundation
Toloka Foundation

The negotiation team will deliver in order to ensure that the rights of the indigenous peoples of the Togean Islands clarified in this workshop can be implemented by policy makers.

ARS/2010

Strengthening the Position and Ensuring the Rights of Indigenous Peoples In Policy

noreply@blogger.com (@radinsyarif) — Wed, 24 Nov 2010 01:03:00 +0000

"The protection of indigenous peoples' rights to self-management of indigenous territories and natural resources is the best solution to solve the current climate crisis."

Unfortunately, global and national policies do not protect or even recognise the rights of indigenous peoples, including negotiations on the UNFCCC.

In order to address these problems the AMAN Working Group on Climate Change and REDD held a meeting in Bogor, Indonesia from the 18 to 21 November 2010.

This meeting is the second since its inception in 2008 at the AMAN Strategic Meeting at Sinaresmi, West Java in January 2009. This second meeting was a more focused discussion concerning ways to strengthen the position of indigenous peoples and ensure their rights in the context of this policy.

It was attended by members of the AMAN Working Group on Climate Change and REDD consisting of representatives of indigenous peoples in various regions. Speakers included Abdon Nababan (Secretary General of AMAN), Juan Martin (World Bank) and Stenly (researchers from HuMA).

The first day began with an introduction and explanation of the meeting. The Secretary General of AMAN, Abdon Nababan said that this Working Group is a forum to process information and ideas related to climate change and REDD, which in turn will make conclusions about how this is reflected in the struggle for the rights of indigenous peoples.

The purpose of this meeting includes:

Check or review the preparations that have been carried out by AMAN to face issues related to climate change and REDD
How to respond to the impacts of climate change that have already occured in indigenous communities
Provide an update on developments that have occurred, and,
Provide recommendations to AMAN for future work related to issues on climate change and the rights of indigenous peoples in Indonesia.

The second day

An update on the latest developments related to climate change in from a representative in each region was followed by a dialogue with the World Bank.

The Working Group was formed to try to understand the issues related to climate change and the rights of indigenous peoples. Additionally, it works to establish the position of indigenous peoples, planning and real action to address climate change issues.

A dialogue with the World Bank aims to share information related to the development of World Bank policies on climate change and the rights of indigenous peoples

AMAN Advocacy Director Mina Susana Setra explained that the meeting is to discuss the most recent updates at the regional and local levels concerning climate change and REDD. The priority issue is how the rights of indigenous peoples can be recognised and protected within World Bank policy.

The Government of Indonesia as a and its current policies are being discussed by UN-REDD and the National Development Palnning Agnecy (Bappenas).

The Working Group considers that this representation is a major issue for any institution that works in the fight for indigenous rights. If not, any project could possibly violate the rights of indigenous peoples as has been shown to be the case previously.

Juan Martin, the World Bank representative, explained that the World Bank's role in working with governments (the Indonesian as well as other countries) is oriented to providing some direction to the understanding of the challenges, as well as the different challenges faced by indigenous peoples.

Indigenous peoples are a group that are affected directly by development projects. Within a working system, the World Bank has entered into a country to adopt policies in financing projects in countries where these projects operate.

The types of existing policies also see the preparation of the country and also are vulnerable to corruption.

Other policies look at environmental and social safeguards. In this policy there are two main points:

The environment in terms of habitat, forestry and environmental protection
The social context that is associated with indigenous peoples' settlements

Juan said that the World Bank is one multilateral institution that develops policy strategies to protect indigenous peoples. This policy is basically quite simple and powerful.

Each project which is funded must ensure the participation of indigenous peoples to make sure that they receive benefits. One benefit is in human resource development sectors such as health, education and sustainable infrastructure development.

In the development sector, some activities are focused on farming, forestry, protected areas and social forestry. There are also areas related to climate change and REDD, such as the FCPF and the FIP.

FCPF and the FIP

Stages of the FCPF and the FIP is still in the design, which involves the collection of preliminary data. At this stage, Juan, said that there is a need for the involvement of indigenous peoples.

Data about indigenous peoples involves a number of different Indonesian Government bodies. From the data collection process, there are allocations to assess the social and environmental levels.

In general, the rights of Indigenous Peoples is already on the agenda within the World Bank's policies, including encouraging the recognition and protection of the rights of indigenous peoples in national policy.

Abdon Nababan said that in general, basically the Indonesian constitution already recognizes the rights of indigenous peoples. But the biggest challenge that AMAN faces is how to prove the existence of indigenous peoples on the ground. Currently, there is no data about indigenous territories (including indigenous forests) which is held by the Indonesian government.

Therefore, AMAN, in cooperation with JKPP and FWI, has established the Ancestral Domain Registration Agency (BRWA) to document the indigenous territories by participatory mapping. The rationale is that the identification of indigenous peoples by self-determination based.

The definition of indigenous peoples should come from indigenous communities themselves rather than by outside parties. Because it is made open BRWA. The result can be viewed on the BRWA website there are 400,000 hectares of lands that have been registered, which have been made by indigenous peoples themselves in the form of participatory mapping.

This method is outside the framework of the Indonesian government program.

According to current conditions, the Ministry of Forestry holds no data on indigenous (adat) forest. The Ministry of Forestry holds data according to categories of protected forests, forest conversion, forest production and forest conservation. According to Act 41 of 1999 on Forestry, indigenous forest is defined as a state forest. Implicitly, this definition states that there is no category of indigenous forest in Indonesia.

The World Bank position is that it is important to say to the Indonesian government that the indigenous forests in Indonesia there are and that those should be protected.

If not, there will only be classify forest by Ministry of Forestry to four classifications only. If there is a map of indigenous forest, exactly how to put the map in context. How forests are put into the data base in an investment scheme or the readiness of climate change.

According to AMAN, Indonesian forests can not be spoken about with regards to Act 41 of 1999 alone. There should be special legislation regarding the protection of indigenous peoples, including the adat (customary forest). At present, the discussion about this law is already on the agenda in National Legislatif Program (Prolegnas).

AMAN is also aware that the discussion of this act requires a long time (up to 2-3 years). Therefore, we propose that the Indonesian Government use the Law no. 32 / 2009 on Protecting and Management of Environment (PPLH) that recognizes the rights of indigenous peoples as a transitional law until there are specific laws concerning the recognition and protection of the rights of indigenous peoples in Indonesia.

Revising existing laws

Another important agenda is to revise the Law no. 41/1999 on Forestry, which is already scheduled in the National Strategy (Stratnas) and Prolegnas. So to change the indigenous forest is a forest in the area of indigenous peoples, not the state forest.

Juan Martin said that the situation occurring in Indonesia is also happening in other parts of the world. The Government does not believe that indigenous peoples could organize their forest.

But the experience from other countries is quite successful, where indigenous people can prove they are able to manage forests properly. Indigenous peoples have strong systems for managing their customary domain (including forests).

Working Group members are given the opportunity to provide input to the World Bank. Points are given each member of the Working Group are as follows;

Asked the World Bank to urge/press the Indonesian Government to acknowledge and respect the rights of indigenous peoples immediately
Asked the World Bank not to finance the funding of development projects (including REDD) without consultation with indigenous peoples
Asked the World Bank to devise clear commitment associated with climate change. World Bank to help with climate change mitigation and adaptation of indigenous version
Asked the World Bank to urge the Indonesian government to immediately resolve the conflicts or human rights violations experienced by indigenous peoples in asserting their rights

From this dialogue, it can be concluded that the rights of indigenous peoples has become a World Bank policy agenda. Mina Susana Setra, working group chairman said that there should be a workshop to increase the understanding between the two parties concerning indigenous territories and understanding of participatory mapping.

During the last day of the meetings, the working group discussed future steps that must be done in Strengthening the Position and Ensuring the Rights of Indigenous Peoples in policy, especially with regard to the issue of climate change and REDD.

The groups then divided into three (3) small groups which discussed the Institutional Working Group, Mitigation, and Adaptation to Climate Change. The results of these group discussions will act as a reference for AMAN in the future.

Annas Radin Syarif
Information and Documentation staff of AMAN

AMAN launches films about climate change and indigenous peoples

noreply@blogger.com (ipsarchipelago) — Tue, 02 Nov 2010 07:20:00 +0000

On Saturday (2 November) AMAN launched three films on the effects of climate change and REDD (Reducing Emissions through Deforestation and Forest Degradation) at Telapak café in Bogor.

The three films provide a fascinating insight into the effects of global warming on those who have contributed least to climate change – indigenous peoples in the developing world.

REDD: Demonstration Activity

REDD: Demonstration Activity from Gekko Studio on Vimeo.

The Kalimantan Forest Climate Partnership (KFCP) is a REDD (Reducing Emissions from Deforestation and forest Degradation) demonstration activity taking place in the Kapuas District in Central Kalimantan, Indonesia.

This project is being conducted together by the Australian Government and the Indonesian Government, which has selected an ex-peatland development site as the site of the demonstration activity.

The recognition of ancestral territories is still a major problem for indigenous peoples in the area. This is in spite of the fact that the REDD demonstration activity is taking place on the Dayak Ngaju indigenous people's territory.

Indigenous Peoples and Local Wisdom: Saving Indonesia's Forests

Indigenous Peoples and Local Wisdom: Saving Indonesia's Forests from Gekko Studio on Vimeo.

Indigenous peoples and their local knowledge are working to save millions of hectares of forests in Indonesia in the form of indigenous forests.

For the Dayak Kuatantn in Pendaun village, West Kalimantan, 'Torunth' or the forest is their heritage.

Through deliberations on their customs, the Pendaun community sets aside some areas of forests as 'Tanah Colap' or 'cold ground' - sacred forest.

In Ngata Toro, Central Sulawesi, the Lore Lindu national park was declared in 1992.

The Toro community's existence cannot be separated from the national park. The Toro indigenous peoples have guarded and preserved their ancestral forest which has existed long before the national park came into being. Through their customary institutions and regulations, the Toro indigenous peoples have lived in harmony with their forests, which now fall within the boundaries of the Lore Lindu national park.

Indigenous Peoples Facing Climate Change and REDD

Indigenous Peoples Facing Climate Change and REDD from Gekko Studio on Vimeo.

Climate change has already had an impact on the lives of people all around the world. The changing climate is because of human activities which have damaged the condition of the natural environment.

Despite contributing very little to the causes of global warming, indigenous peoples are those who are suffering from the impacts of climate change.

In order to prepare indigenous peoples to face climate change, AMAN has started to educate people about climate change in a various indigenous communities in Indonesia. AMAN has also invited indigenous peoples to participate in reducing the impacts of climate change by protecting forests in accordance with their customary regulations.

Indigenous peoples are also being prepared to face climate change mitigation projects as REDD.

Customary Land of Punan Peoples killed by Oil Palm Plantations

noreply@blogger.com (ipsarchipelago) — Mon, 04 Oct 2010 10:54:00 +0000

Indigenous villages a bone of contention for companies

Two villages of the Punan Indigenous Peoples (Malinau and Long Ayap) are a bone of contention for oil palm companies. The companies have been operating on the customary land of the Punan Peoples located along the Tengah (middle) River, East Kalimantan.

The names of some of the Oil Palm Companies involved are PT Malindo Mas (total area 8662 hectares), PT. Hutan Hijau Mas and PT. Natura Pasifik Nusantara (with a total area of 43,000 hectares).

Companies plunder indigenous territories

The oil palm companies have been plundering the indigenous territory of the Punan for 10 years. Currently, these companies are expanding their plantations on indigenous lands.

Currently the companies are experiencing a period of bumper harvests. The development by the oil palm companies in Punan indigenous peoples' territory does not follow principles of Free, Prior,and Informed Consent or FPIC as is contained in the UN Declaration on the Rights of Indigenous Peoples.

There is no clarity about the Punan indigenous peoples’ rights based on these principles.

Indigenous peoples crops destroyed

In 2009, Punan indigenous peoples have experienced what they call “puso” rice, which is caused by a plague of rats. Thousands of rats consumed the rice straw, causing crop failure. Nothing like this had happened in the past.

Indigenous peoples believe that the rats come from from indigenous forest areas that have been converted into palm oil plantations by these companies.

Many different parties are taking part in “games” to get profits out of the palm oil plantations. It is related to a “game” where these parties do not follow the policies or the regulations of the Bureau of the District Government.

AMAN’s 11th birthday: Sovereignty, Sufficiency, Dignity for Indigenous People

noreply@blogger.com (ipsarchipelago) — Fri, 24 Sep 2010 05:05:00 +0000

AMAN used its 11th birthday celebrations to strengthen calls for recognition of indigenous peoples’ rights in Indonesian law in order to end discriminatory practices and human rights abuses, at a major event held in Medan.

Indigenous communities from North Sumatra descended on Medan for the celebration on 17 March, demanding action over the appropriation of indigenous peoples’ land and resources for the profit of government and big business.

Secretary General of AMAN, Abdon Nababan, emphasised the need for continued pressure for a bill specifically recognising and protecting the rights of indigenous peoples to ensure their sovereignty, sufficiency and dignity in the face of ongoing exploitation.

Indigenous community members unfurled hundreds of banners demanding the return of land to indigenous communities, taken under concessions granted by the central government.

As it stands, the government has used the law to legitimise its take-over and exploitation of customary land, which has been managed and inhabited in a sustainable way by indigenous people for generations.

Indonesia’s vast natural resources are a target for businesses, including timber, oil palm and now REDD, with enormous profits involved for those involved. These resources, however, lie on the ancestral land of indigenous communities, whose rights are not protected under Indonesian law.

Indonesian law acknowledges that there is adat or customary ownership over large territories and large amounts of resources throughout Indonesia. However, current legislation only recognises it so long as it does not conflict with other policies and programs – effectively providing an open door to corporations to exploit resources without any obligation to safeguard indigenous peoples’ rights.

In an environment where there is no clearly defined national legal framework for indigenous rights, communities are unable to defend themselves effectively against land-grabs and the appropriation of resources.

In the last ten years, indigenous movements have gained enormous strength in Indonesia, calling for full recognition of indigenous rights in law and in practice. AMAN campaigns against wholesale land concessions, granted to timber, oil palm, mining and other environmentally destructive industries over decades, which have had an extremely negative impact on indigenous communities, their cultures, societies and livelihoods.

Full consultation with and respect for indigenous cultures and societies, including the adoption of principles of free, prior and informed consent (FPIC) as proscribed in the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) does not only extend rights enjoyed by other citizens to indigenous people, but also reduces conflict.

Founded at the Congress of the Indigenous Peoples of the Archipelago and declared on 17 March 1999 in Jakarta, AMAN campaigns for indigenous peoples’ rights throughout the Indonesian archipelago, calling for sovereignty, sufficiency and dignity for its communities.

Papuan indigenous peoples issue position paper on International Day of the World's Indigenous Peoples

noreply@blogger.com (ipsarchipelago) — Thu, 23 Sep 2010 10:46:00 +0000

On 13th August 2010 we, the Indigenous Peoples of Papua, came together at Balai Adat of Mlab community, Mekari Village, Jayapura District, Papua in order to celebrate the International Day of the World’s Indigenous Peoples on 9 August 2010.

In this moment, we present our position paper:

1. As for development by the Goverment on Papuan land, there is no level of empowerment, protection, and it has not taken the side of Indigenous Peoples of Papua. However, the development has been more profitable to any other party has added to Papua Indigenous Peoples misery. For that, on this day, we urge the World Bank, the Asian Development Bank, the IMF who was involved in development funding in Papua to evaluate these conditions. We condemn the international world’s attitude of arrogance and greed which add to the misery of the Indigenous Peoples of Papuans. If you have a benevolent motivation for the development of Papuan as a whole and should then immediately perform evaluation planning, implementation and development in Papua in total.

2. The PNPM-Respect is a relocation program which has led to the isolation of indigenous peoples to remain in their villages. However, the right to remain in the village has experienced by indigenous peoples since birth. The economic center and economic arteries in urban centers, on the other hand, throughout Papua has been controlled by migrants (Chinese, Tionghoa, Javanese, Makassar etc). The PNPM-Respect programme, rather than improving the economy, has added to poverty. The village position is a haven of money for the Respect programme. Further, Respect’s fund will be given to the migrants. What will be the benefit to indigenous peoples? On this occasion, we urge the Governor of the Province of Papua and West Papua to allocate economic centers that are managed by indigenous peoples of Papua who live in city centres, but not in the villages. We remind the government that now is not the moment to begin village development, rather, development must start in the city. Economic centers should be established in cities by Indigenous Papuans, as development in the city can be trigger political problems if not managed correctly. We appeal to the Governor to reduce the percentage of development in villages because it is an effort to contain and perpetuate poverty in one area. The city, however, is central to a turnaround from a system where economic control is in the hands of other people. The concept noted above is supported by the World Bank’s plans (in the name of development).

3. That the economic development of indigenous peoples of Papua is not limited to providing assistance to plant seeds or other agrarian assistance. To build a people’s economy is to build an economic system which belongs to the people. So, the Governor is obliged to make an economic development policy of systematic and structured down to the village. All components that support business must be prepared in advance so that, when economic efforts can be activated when the time comes.

4. That development which has been conducted by SKPD on the ground in Papua has not been based on the principle of bottom-up development, in contrast, 90% of proposals are top-down development plans. Finally, the development does not answer the needs of society, or otherwise answers the Government’s desire for ‘executive’ development. The “RaKorBang” process is not a moment for the SKPD to accommodate an input of programs from the village community, but the chance for SKPD to reduce their program. So, it can be seen that many proposals that should be SKPD jobs are not accommodated in the SKPD budget. Finally working on big budget projects does not answer the needs of the community. We hereby request the provincial government, district and city, to stop top-down projects, instead of developing ways that are open so it can accommodate work into the needs of society.

5. The compensation fund REDD came into effect in 2010. A REDD demonstration project has taken place in the year between 2008-2010 in Papua. We condemn the actions of the goverment as not transparent in their disclosure of information for Indigenous Peoples involved in REDD projects in Papua. Indigenous Peoples need guarantees that REDD projects will confirm indigenous peoples’ rights to forests. In this we have asked the Governor of the Propince of Papua and West Papua to open a space for policy dialogue with indigenous communities to discuss REDD projects in Papua in a transparent and ongoing manner. We have not yet seen any goverment actions that have called up indigenous leaders with certainty, to confirm whether they are the owner of indigenous forests or not.

6. That the International Day of the World’s Indigenous Peoples has become an international event. We have asked the goverment (provincial, district, and village) of Papua to budget an amoung in APBD, so that the celebration of this day can be implemented in full. This would ensure proper recognition of indigenous peoples’ wisdom and dignity.

7. AMAN’s Congress will be carried on in Tobelo, North Maluku, on July of 2012. The congress is a national celebration for Indigenous Peoples in Indonesia. We ask the Governor of Papua and West Papua, and the regents in all districts in Papua to allocate the funds for accommodation, transportation and other costs for 250 indigenous peoples of Papua, as congress participants from the province.

8. That we support all statements made by the Governor of Papua in terms of indigenous peoples’ economic development in the land of Papua. We hereby request the Governor of the Papua province that each policy statement should be followed up with a seminar and workshop to plan for activities that should be undertaken to pursue the outcome will be achieved. We appreciate the level of knowledge required to describe people in SKPD’s statement of conformity or willingness and hope the Governor, so that seminars or workshops will be able to elaborate on its input to describe all the factors in the realization of what the Governor's commitment to develop the economy of the indigenous peoples of Papua.

9. That we ask the Governor of Papua and West Papua to realize the establishment of the Domain Ancestral Territories Agency (BRWA), as a form of identification for the government of Papua to be able to protect the traditional land of Papuans. Because through BRWA, indigenous peoples can document the spaces that they inhabit, and are able to obtain an improved bargaining position when various parties attempt to acquire their land

10. That the government must implement Papuan Province Regulation No.23 Year 2008 on customary rights and community rights over customary land. This regulation states that every investment in Papua should benefit indigenous peoples, in agreement over the use of customary territory. We hereby appeal to investors to build cooperative relationships with the communal owners of the land, before entering into such investments. Investors are obliged to respect and appreciate “Ondoafi” / “Ondofolo” as the indigenous official of the village.

This Statement conveys that the points above are important in the context of the International Day of the World’s Indigenous Peoples’ Celebrations in order for Papuan indigenous peoples to be able to convey their message to those parties within Papuan society who are willing to engage.

Location: Balai Adat, Mlab Mekari Village
Date: 13th August 2010

LEADER MEETING
JASON, PH WALLY
CHAIRPERSON

TITUS MARASIAN
SEKRETARIS (SECRETARY)

ARNOLD NASADIT
ANGGOTA (MEMBER)

AVI’s Volunteers Discuss Indonesia’s Indigenous Peoples

noreply@blogger.com (@radinsyarif) — Fri, 27 Aug 2010 07:55:00 +0000

Australian Volunteer International (AVI) conducted a discussion about the conditions of Indonesian Indigenous peoples. The discussion was held at AVI’s office, Jl. Bendungan Asahan II, Benhil, Jakarta.

It aimed to give the new volunteers information about the political situation in the country where they are volunteering (Indonesia).

At this event, two AMAN Staff were presenters and provided materials aboutIindigenous Peoples. Annas Radin Syarif, AMAN staff for information and communication, explained “the conditions and struggle of Indigenous people in Indonesia”.

Annas said that there is no recognition of Indigenous Peoples’ Rights, indeed, they still experience oppression, discrimination,and Human Rights violations.

AMAN was born as a forum for the struggle of indigenous peoples in matters related to upholding their rights in politics, economics, social, cultural and natural resources through just and sustainable ways.

This organization is comprized of indigenous communities of the Indonesian archipelago. It was established at the first national congrees of indigenous peoples on March 1999 in Jakarta.

The second presenter, Nifron Ba’un, presented information about the Mollo Community’s Struggle, in Timor Tengah Selatan District, East Nusa Tenggara.

They have fought the mining company that destroyed their customary territories. This son of the Atoin Metto Tribe explained that the company has destroyed Nausus (Rock Mountain) which is a secret place. So, they seek to protect this ancestral sacred site forever.

4 new volunteers from AVI, listening to the explanation from the presenters

The new volunteer from AVI, were very interested in the presentations. Ben Hegarty, an AVI Volunteer,said that the information is new knowledge for many Australians.

"The Australian media seems to only report on terrorism or natural disasters in Indonesia" Ben said.

Knowledge about the political situation (include that related to indigenous peoples) in Indonesia is very important for new volunteers. They will be better prepared to go into the field.

The four volunteers will work in difference places in Indonesia. There are volunteers going to Padang in Nort Sumatera, Ubud in Bali and Jakarta. They work in education, health, governance, and gender issues.

ARS/2010

Indigenous Peoples of Indonesia call on the Government to recognise and protect their rights at commemoration of International Indigenous Peoples’ Day

noreply@blogger.com (ipsarchipelago) — Wed, 11 Aug 2010 10:57:00 +0000

Indonesia’s Indigenous Peoples have called on the Government to prioritise discussions on a draft law recognising their rights so that it can be passed by 2011, at the commemoration of the International Day of the World’s Indigenous Peoples held at Taman Mini in Jakarta on 9 August.

One of a number of events held around Indonesia, the International Day of the World’s Indigenous Peoples at Taman Mini brought together indigenous peoples, artists, academics, government and the NGO community to celebrate Indonesia’s remarkable diversity of indigenous cultures.

Watch the celebrations at Taman Mini (Yudi Nofiandi on Vimeo)

The People’s Representative Council and the Indonesian Government have announced that a Draft Law on the Recognition and Protection of Indigenous Peoples’ Rights will be passed through the National Legislation Programme (2010 – 2014) in its current sitting.

Organised by AMAN (Indigenous Peoples’ Alliance of the Archipelago), the celebration included music performances and a discussion about indigenous peoples’ fashion – but contained a far more serious message – that without legal protection indigenous peoples will continue to face discrimination and suffering.

AMAN Secretary General Abdon Nababan said that although the day is a celebration of the recognition of Indigenous Peoples’ special collective rights and unique identity at an international level, it should also act as a reminder of the struggle for implementation of these basic rights at the national level.

AMAN Secretary General Abdon Nababan

“We deserve to celebrate this day [International Day of World's Indigenous Peoples] and the birth of the UN Declaration on the Rights of Indigenous Peoples as a victory, but it should also be a reminder to us all that there is a long struggle to gain recognition that we are a nation which has both rich cultural and biological diversity.”

“Let us celebrate our diversity as a blessing for a better future, not a curse as has happened in the past,” he said.

Indigenous Peoples, as the ancestral guardians of their territories, possess the knowledge to protect their natural environment – especially in the face of the increased threats posed by climate change.

Some communities have been able to preserve their dignity and continue to manage their environment in a sustainable way, as they have for generations.

The Kasepuhan Banten Kidul, Nababan explained, are still able to maintain their food sovereignty thanks to indigenous knowledge, and the community has even built a self-reliant and renewable source of energy in the form of micro-hydroelectricity.

However, crises of identity, such as that experienced by the Poenan in East Kalimantan, is a direct result of exploitative development that has not consulted or considered Indigenous Peoples.


The Kasepuhan have retained their traditions

“In East Kalimantan, we can see a group of people with distinctive cultures who are experiencing the threat of extinction. Successive waves of development projects have entered their lands – logging and resettlement yesterday, forest industry plants today, and oil palm plantations and mines tomorrow,” he said.

This system of exploitation is the reason for environment environmental degradation in Indonesia – pushing out indigenous peoples’ knowledge along with Indigenous Peoples themselves.

Abdon Nababan expressed the distressing situation that in many cases, Indigenous Peoples have become ‘strangers in their own land’.

“In order to survive, they must become accomplices of development projects which seek to dredge their wealth. They must survive the mercy of companies that want to pay a ‘fee’ or hire them as day laborers in their company,” he said.

The inclusion of a Draft Law on the Protection and Recognition of Indigenous Peoples in the National Legislative Programme can be read as an effort by the state to rectify past mistakes that considered Indigenous Peoples as mere ‘objects’ within development agendas.

International Indigenous Peoples' Day at Taman Mini, Jakarta

In the past, the state has been the initiator and facilitator of development projects that ignored Indigenous Peoples’ rights, robbing them of their customary rights and degrading local systems of indigenous knowledge, which are models of living for Indigenous Peoples.

The commemoration of the International Day of the World’s Indigenous Peoples at Taman Mini in Jakarta included a number of cultural performances by indigenous peoples’ groups including ‘Rego’ – a capella performance art by the Mataue group from Lore Lindu in Sulawesi, a performance of harvest festival (Seren Ta’un) rituals by Kesatuan Adat Banten Kidul, and a discussion session on indigenous peoples’ fashion.

Schedule of events at International Day of the World's Indigenous People, Taman Mini Jakarta 9 August

noreply@blogger.com (ipsarchipelago) — Mon, 09 Aug 2010 05:24:00 +0000

Come and join AMAN (The Indigenous Peoples' Alliance of the Archipelago) and celebrate the international day of the world's indigenous peoples at Taman Mini in South Jakarta.

The event will kick off tonight at 7pm with a range of cultural events celebrating the indigenous cultures of Indonesia.

19.00 – 20.00
Opening and dinner

20.00 – 20.05
Speech by Abdon Nababan (Aliansi Masyarakat Adat Nusantara)

20.05 – 20.10
Speech (Taman Mini Indonesia Indah)

20.10 – 20.30
Tarian Rego musical performance (Masyarakat Adat Mataue, Palu, Sulawesi Tengah)

20.30 – 21.30
Indigenous Fashion Corner

21.30 – 22.00
Performance of the “MALAMOI” culture from Sorong, Papua

22.00
Finish

Event descriptions

Exhibition of indigenous art by Asmat indigenous community (Papua)

The tradition of carving which form part the social and cultural fabric of Asmat is well known as a cultural phenomenon of Indigenous Peoples in Indonesia throughout the world. The style of carvings and patterns are expressions from the Asmat’s perceptions of natural phenomenon and their daily life, such as trees, statues of human forms, panel carvings, boats, animals, hunting and artistic tools. The people of Asmat, who consist of 12 sub-ethnic groups, do not produce duplicates of their work as if for commercial purposes. Each piece is unique and is a one-off creation. The carvings relate closely to their spiritual belief system. Whereas modern carvers’ patterns are based merely on aesthetics, the Asmat’s carvings are rich with meaning, relating closely to their spiritual life.

‘Rego’ – a capella performance art from the Indigenous Peoples’ who honour the heritage of their forest ancestors. Mataue group from Lore Lindu and the Pedati group from Palu (Central Sulawesi)

Rego
Rego is a vocal music tradition performed a capella which is part of Indigenous Peoples’ life in Lore Lindu, Palu, Central Sulawesi. The people of Lore Lindu actively defend their forest. Rego is performed at every indigenous beginning with the harvest ceremony (Nowunca), the major indigenous celebration. In the past, it was a celebration to greet warriors and important guests who come to both the Matue indigenous territory in the district of Kulawi.

PEDATI commuity
This community actively performs grass-roots music from a range of traditions in the coastal and mountainous areas of Palu. PEDATI is an acronym which stands for ‘Pemerhati Budaya Tradisi’ (Traditional Cultural Observers), and is formed of communities of indigenous musicians who are concerned about the degradation of local musical traditions by globalisation. They stimulate and foster a sense of love for the traditions of Tanah Kaili peoples in Central Sulawesi.

Indigenous performance by Kesatuan Adat Banten Kidul

This activity will take place through a performance of this indigenous community’s tradition, which is still strong and closely associated with their daily activities. Part of this performance will be the showing of ‘Rengkong’, ‘Lisung’, ‘De Bus’, ‘Dog-Dog Lojor’ which are all commonly performed as part of Kesatuan Adat Banten Kidul festivals such as the Seren Taun (harvest ceremony). This tradition depicts the development of systems of food security in the indigenous community of Kesatuan Banten Kidul.

Performance of the “MALAMOI” culture from Sorong, Papua

This performance will describe how Indigenous Peoples in Papua defend their food security and land through the application of indigenous knowledge.

Indigenous Fashion Corner

In the Indigenous Fashion Corner, we will talk about the clothes, accessories and crafts created by Indigenous Peoples themselves. During this activity we will engage in discussions in order to understand the connections between clothes, accessories and crafts and the social, cultural, artistic and indigenous knowledge. It will also explore the association of Indigenous Peoples work with their environment.

Press Conference

The Press Conference will seek to disseminate information to a wider public about the dynamics of the Indigenous Peoples’ struggle at a local, national and international level through the use of electronic and print media. This information will be available from AMAN and partner organisation’s websites.

Cultural parade

This activity will be held to enliven the celebration of International Indigenous Peoples’ Day with a march to Government offices and the People's Representative Council and the District Representative Council to deliver their proposal related to the importance of recognising Indigenous Peoples and to accelerate discussions concerning the Law on the Protection and Recognition of Indigenous Peoples’ Rights. Also, it will urge the Government to reform the provision of services to indigenous communities.

Venue details

Museum Indonesia
Taman Mini Indonesia Indah (TMII)
Jl. Raya Taman Mini
Jakarta Timur, 13560

Further information

See AMAN's website.

Cipta Gelar celebrates Seren Ta'un harvest festival

noreply@blogger.com (ipsarchipelago) — Wed, 04 Aug 2010 10:43:00 +0000

The Cipta Gelar Kasepuhan community held their 642nd annual Seren Ta’un (harvest festival) on the 31st of July, celebrating their connection with the earth and generations of sustainable environmental practices.

Community members bring the rice harvest into the main square

The rice cultivating community lives in the Halimun mountain range, in Banten Provice, West Java. One of three Kasepuhan communities, they are a model of sustainable development, who use indigenous knowledge to defend and protect their natural environment.

During the Seren Ta’un, the Cipta Gelar hosted a dialogue session with the Indonesian Department for the Environment, organised by the national indigenous peoples’ organisation AMAN.

The Cipta Gelar maintain a community radio and TV station

AMAN Secretary General Abdon Nababan praised the indigenous community for its self-sufficiency, cultural dignity and political sovereignty.

“The world is facing three crises at the moment. It is facing a financial crisis, a climate crisis and a conflict crisis. The Cipta Gelar is facing none of these crises.”

“The [Cipta Gelar] community has enough food. It grows its own rice, and does not sell it outside. It has enough clean water, which it has maintained through careful use of indigenous knowledge,” he says.

Distinctive Kasepuhan
'Leuit' rice storehouse

The Cipta Gelar produce their own electricity through a community managed micro-hydroelectricity scheme and media via community television and radio stations.

Despite their self sufficiency and sound environmental management practices, the Cipta Gelar and other Kasepuhan communities Ciptamulya and Sinaresmi face threats to their survival resulting in national park expansion.

The Gunung Halimun Salak National Park has gradually encroached over Kasepuhan territory and now threatens the villages themselves. The community has already had some of its daily activities criminalised – in particular collecting timber and non-timber forest products from the forest.

The Kasepuhan have a system of natural resource management which is based on indigenous knowledge. For indigenous peoples, forests are not only protected for their economic value – they have spiritual and cultural value as well.

They maintain three different types of forest which are hutan titipan (may use after permission is sought from community leaders), hutan tutupan (may not use according to designation of) and hutan garapan (may use for cultivation).

Indigenous peoples throughout Indonesia face threats from REDD, national park expansion and monoculture plantations. AMAN campaigns for the recognition of indigenous peoples’ rights at a local, national and international level.

Celebrate World Indigenous Peoples' Day at Taman Mini on 9 August

noreply@blogger.com (ipsarchipelago) — Wed, 04 Aug 2010 09:04:00 +0000

Come and celebrate World Indigenous Peoples' Day at Taman Mini on 9 August. Organised by Indonesia's national indigenous peoples' organisation, AMAN (Aliansi Masyarakat Adat Nusantara) the event will celebrate Indonesia's indigenous peoples, and educate about their rights struggle.

Stay up to date on this and other events and information by joining the Indigenous Peoples' Archipelago facebook page.

The living indigenous cultures of Kasepuhan, West Java

noreply@blogger.com (ipsarchipelago) — Wed, 28 Jul 2010 09:20:00 +0000

Tradition and knowledge key to sustainable communities

Indonesia’s indigenous peoples live all over the archipelago, representing thousands of different cultural traditions.

These cultures are manifestations of ways of life and traditional knowledge, which has developed within Indonesia’s indigenous communities over thousands of years.

The Kasepuhan Ciptamulya community square

Indigenous Peoples have lived in harmony with their natural environment for generations – caring and nurturing their forests, rivers and crops – in an environmentally sensitive manner.

This knowledge is responsible for the good health of indigenous communities’ forests and territory.

While other parts of Indonesia were carved up and developed in an unsustainable way by corporations and the government, indigenous peoples have been able to defend not only their way of life, but also the cultural traditions that mark their lifestyle.

The lives of the Kasepuhan are firmly grounded in traditions practiced for generations. Indigenous customary law (hukum adat) regulates all aspects of community life.

The procession for the Seren Ta'un begins

The low melodic tune of the Sundanese gamelan orchestra plays night and day in the lead-up to the Ciptamulya Kaseupuhan’s Seren Ta’un.

The entire Ciptamulya community comes together to celebrate the year's rice harvest – celebrating life and giving thanks to Java’s fertile soils for the year’s rice harvest.

Seren Ta’un in 2010 was held on 26 June, with a series of events taking place in the weeks before.

Seren Ta’un – celebrating life and connection to the earth

The Ciptamulya village in Kasepuhan is alive with activity, as members of the indigenous community move to the Imah Gede (community house) to prepare for the celebration. People bring offerings, and work as a community to prepare for the festival.

The Kasepuhan grow rice in traditional Javanese terraced rice paddies, and store their harvest in distinctive wooden storehouses.

This community plants and harvests its rice by hand as it has for generations, and all rice harvested is for the exclusive use of the community. This condition is carefully regulated according to customary law, to ensure the unity and equality of the community.

Bundles of rice are gathered to be stored

No one is left alone at this event – the community’s warm hospitality extends to guests who are ushered into the Imah Gede to meet with community leaders and feast on special snacks wrapped in banana leaves.

The Seren Ta’un celebration takes place with a number of events that have been celebrated for hundreds of years.

Starting with a dance the night before performed by the village’s young people, the village is a hive of activity by the morning of the celebration. The entire community, as well as guests and visitors are gather in the main square to start the day.

Dozens of men march into the square, carrying their swinging bushels of rice on their shoulders which make a buzzing sound as they walk. The women and children of the village join the procession – dressed in beautiful traditional costumes.

Village leaders place bushels of
rice in the storehouse

Other performances follow - young boys have knives rubbed against them to display their strength, while later village women pound rice in a giant wooden mortar and pestle.

The village leader and his family symbolically gather together bushels of harvested rice and climb up the steep stairs into the community’s distinctive rice storehouses. They offer their prayers for the coming year, before the remaining bushels of rice are placed in the storehouses.

Communities concerned about national park expansion and REDD

Despite their strong connection with their traditions and careful custodianship of the land for generations, the Kasepuhan communities are concerned about their future.

The expansion of the National Park over the Kesapuhan’s ancestral territory (tanah adat) has resulted in the criminalisation of day-to-day activities on their customary land.

Indigenous Peoples’ rights are also threatened by climate mitigation schemes such as REDD (Reduced Emissions through Deforestation and forest Degradation).

Concern has been raised over the lack of safeguards for indigenous peoples rights and potential for corruption, particularly in the context of ongoing human rights concerns and a lack of recognition of indigenous peoples’ rights by the Indonesian government.

Across Indonesia, thousands of indigenous communities celebrate their relationship with nature through celebrations like Seren Ta’un. Through management of their land using local knowledge refined over generations, indigenous people have managed to preserve their natural environment.

This relationship with the land and environmental practice is threatened by untenable development supported by the government, including conversion to oil palm plantations, pulp and paper and mining.

It is crucial that Indigenous Peoples’ rights in Indonesia are recognised in order to acknowledge the role that these communities have played in protecting Indonesia’s environment, and promote sustainable development.

Indigenous women lead community struggle against mining

noreply@blogger.com (ipsarchipelago) — Wed, 28 Jul 2010 04:03:00 +0000

Say no to mining in Mollo!

Mollo is an area rich in natural resources and also the only water catchment area in Central South Timor. The area is surrounded by a mountain range of rocks that the Dawan Mollo tribe call Faut Kanaf.

As an area rich in natural resources, the government has continuously attempted to exploit the area in the name of ‘development’.

The Indigenous Peoples of Atoin Meto inhabit Mollo as their customary land on the basis of national origin, culture and ethnicity. They maintain their indigenous heritage through their lifestyle, including spiritual tradition, history, and philosophy.

In 1999, a mining company began operations to remove rock (for marble) from the Faut Kanaf mountain range. The Indigenous Peoples of Mollo strongly protested such actions, which damaged the stone of Nausus, Nuamolo, Naetapan, Faut Lik, and Fatu Ob.

The women of Mollo have organised themselves to protect their sacred cultural sites (Faut Kanaf) and stop the mining company through:

Advocacy Organising the Chief of Tribe, and the community.
Discussion Sharing information and knowledge about the impact of mining, and Indigenous Peoples Rights in the context of UNDRIP, CBD, National Law, and Traditional Law.
Analysis of community-owned power and community-owned weakness, (traditional knowledge, histories, cultures sites)
Action Lobbying, negotiation, demonstration, rituals – interesting examples of the struggle of the Indigenous women of Mollo taking the front line
Impact Sharing their experience that the Indigenous Peoples of Mollo can only stop the marble mining company in Mollo temporarily.

The Indigenous Peoples of Mollo have the right to maintain, protect, use, develop and control the lands, territories, religious, and cultural sites, and resources, that they possess by reason of traditional ownership or other traditional occupation or use, for the sustainable development of their community.

In this context, the general public must understand what the background of Indigenous People’s life is everyday, and especially how Indigenous Peoples manage and utilise the forest, land, territories, religious, and cultural sites, and resources in their villages.