KOMUNITAS

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Komunitas 8 (2) (2016): 275-284 onal Journal of Indonesian Society And munitasIndigenous Wisdom for Developing Economic Life Caseof Yokari People, West PapuaJhon Urasti Blesia 1 , Westim Ratang11Universitas Cenderawasih, IndonesiaDOI: ived : 25 August 2016; Accepted: 19 September 2016; Published: 30 September 2016AbstractNatural resources need to be used to improve the economic life based on the indigenous local wisdom. This is oneof Jayapura regency’s economic development programs to increase the welfare of the whole society as mandatedby the special autonomy policy in West Papua. This study aims to address the potential of natural resources inYokari customary council by utilising their local knowledge to improve the economic life of the community.The use of qualitative research and triangulation method for data collection and analysis are used and purposivesampling method employed to answer the expected objectives of this study. The head of village government,Ondowapona, elders and religious leaders were approached for in-depth interviews in addition to the observationand secondary data study that had been largely completed beforehand. The results show that the majority ofcommunity work as fishermen and farmers along with the potential of natural resources, being various kind offish, fruit, and vegetable used for sale or daily consumption in the family. Local wisdom, such as the obligationto protect the environment and customary laws, restriction to fish with the bombs and taboo to work on Sundayare acknowledged and accounts for traditional sanctions that need to be highly considered by the communityto engage with the natural resources. Significant challenges faced by the community, such as difficult access totransportation, marketing and distribution channels of their resources need to be seriously taken into account bythe government to improve a better quality of the community life.Keywords: economic life; local wisdom; indigenous community, Yokari tribeIntroductionWest Papua, one of Indonesia’s provinces,located in western part of New Guinea Island has been officially incorporated intoIndonesia since 1967. Despite its abundantnatural resources and the rainforests characterized by rich biodiversity and geodiversity in the ecosystem, the province has facedsignificant challenges to develop importantsectors of the economy, education, health,and infrastructure. In order to address these challenges the Government of Indonesia,in consideration of a range of solutions hasadopted the Special Autonomy policy forWest Papua. This is intended to reduce thegap between Papua province and other regions by improving the welfare of Papuans Corresponding author :Address: 2 Department of Economic Science, UniversitasCenderawasih, West Papua, Email: jhon.blesia@pg.canterbury.ac.nzPhone : 0226933176as well as providing the same opportunitiesfor indigenous Papuans to lead and developtheir region.As specified by the Government Regulation in Lieu of Law No.1 in 2008 (previously Law No.21 in 2001), article No. 43 chapterXI decreed at the Special Autonomy Lawaddresses the protection of the “adat” rightsor local customary rights. West Papua consists of more than 300 different tribes eachwith strong and rich culture which is deeplyattached to their hearts and significantly affects their whole life. The special autonomypolicies and implementation are expectedto be congruent with the local wisdom of indigenous communities in Papua.Jayapura, one of the regencies in Pa 2016 Semarang State University. All rights reservedp-ISSN 2086 - 5465 e-ISSN 2460-7320UNNESJOURNALS

276Jhon Urasti Blesia & Westim Ratang, Indigenous Community’s Local Wisdom to Developpua in carrying their responsibility to protect local customary rights owned by Indigenous Papuan communities has formed ninecustomary councils representing nine majordifferent tribes in the regency as a whole(CSO-Papua et al. 2014). The nine customary councils are Yokari, Sentani, Moi, Tepra,Ormu, Jouwarry, Dumutru, Elseng and Oktim. The regency and all councils signed amemorandum of agreement, following thedecree of Regent No. 319 in 2014 on the Recognition and Protection of IndigenousPeople and the decree No.320 in 2014 on theFormation of Indigenous Villages at the Regency of Jayapura. The agreement is essentially designed to develop a clear paradigmthat acknowledges the recognition and protection of indigenous people.The regency has a high expectationthat through the signed memorandum, allnine customary councils can peacefully liveand enjoy their recognized and protectedindigenous rights. The regency is currently focussing on developing the economiclife of all members of society through maximization of potential natural resources,by utilizing indigenous community’s localwisdom (Sawaki et al. 2015). The regency believes that by exploring the local wisdom ofJayapura’s indigenous community’s approach to dealing with their natural resources,the community can improve their familyeconomy and at the same time gain recognition over indigenous rights.This study aims to address Yokari’seconomic development in the era of special autonomy in Papua by exploring fullythe potential of their own natural resourcesbased on their local wisdom. The Yokari tribe has potential resources and strong indigenous values which they believe in as theirlocal wisdom. These beliefs enable them tomanage all resources in order to supportcommunity life. Besides this, the locationis situated precisely in the administrativearea of the government regency. Public infrastructure, such as government buildings,hospital, traditional market and other publicfacilities are largely built there and thereforethe economic life of indigenous and nonindigenous people has significantly changedUNNESJOURNALSover time. Richer natural resources, uniquelocal wisdom and the strategic location ofYokari have been the main reasons for choosing Yokari for this study, rather than otherlocal customary councils.The Glimpse of Yokari Tribe, Tribal Territory, Leadership, Customary Law, andCultural ObjectsThe word “Yokari” consists of Yo and Kari.Yo means a village or place and Kari, fun orjoy. There are three designations for Yokaricustomary community and the designationshave similar meaning for the community.They are Yokari or a place of joy, Yakari ora day of joy and Yekari or hidden joy. Yokaribelieves that their ancestors were already inthe place they currently live, they were notintroduced from somewhere else or camefrom far away to settle there. The indigenouscommunity is those who inhabit the northern coast of Gulf of Tanah Merah, locatedat the administrative area of Jayapura regency. In general, Indigenous Yokari live and arespread among five main villages; Maruway,Meukisi, Endokisi, Senamay and Buseryowhere all villages have formed a district ofYokari and speak the same language. Thecommunity has the authority over the region, culture, economy, social life and law thatconsist of customary rules that are still adhered to and maintained.The concept of collectivism is used byYokari community where people have livedtogether in small groups side by side withother tribes from time immemorial. Therelationship of social, economic and cultural interactions with other tribes have beenpracticed since the time of their ancestors.The tribal area is bounded by stretches ofnature, such as rivers, mountains, sea andforests, where the boundaries have beencollectively agreed upon by all Jayapura tribes. The geographical situation of Yokariare the northern side of the Pacific Ocean,the south is bordered by indigenous territories of Nambluong and Klesi, and the eastbordered by indigenous territories of Tepraand Moi tribes and next to the western partis the border with the indigenous Jouwaryterritory.

Komunitas 8 (2) (2016): 275-284The leadership system of the community adopts Ondowapona leadership where aking appointed as the head of customary administration, is supported by chosen peoplewho consist of Tekai (the vice), Werai Baisuna, Wera Eyusuna, Dra Semana, the headof Keret (Touna Yarise) and some heads offamily considered as elders in their clans orgroups. Ondowapona for Yokari communityis positioned at the highest level of indigenous leaders. Ondowapona is a life-time position handed down from generation to generation. A person cannot directly be calledOndowapona and carry its title if he has notbeen crowned by the community througha traditional ceremony with certain criteriaagreed upon. In Yokari tribe, a candidateconsidered as Ondowapona must have donegood deeds and demonstrate an attitude ofleadership, the assessment for which takes avery long time. The elders in the tribe, therefore play an important part in intentionally giving clear instructions to guide thecrown prince to behave and conduct himselfin such a way in order to gain the sympathyof the community.The customary law of Yokari dictateshow the life of the community is regulatedthrough local knowledge derived from theindigenous values without written rules. In277their customary laws, decisions and sanctions must be taken by Andowapona whereYarona (someone who is appointed to leadthe meeting) will lead the assembly. Themeeting to discuss issues needs to be carried out using Yokari language, called Touna-Yau. Sanctions or penalties will apply forall violation such as murder, theft, rape andadultery and the form and level of sanctionswill depend on the types of actions committed.The cultural symbols of the community are specifically related to their hereditary traditions. The paradise bird and tifa“a kind of drum made of wood” are two ofmany tribal symbols in Yokari communitythat represent the greatness of Ondowapona as a supreme leader. As a symbol of purity, the paradise bird can only be worn onthe crowned head of Ondowapona. It is firstworn at the time of his coronation as thehighest king of Yokari tribe. The paradisebird crown of Ondowapona cannot be usedor duplicated by anyone else and its use under any circumstances cannot be justified,as these actions will be subject to heavy punishment. Tifa is an important symbol ofthe tribe related to the traditional feast. Thesound of tifa means a sign of a traditionalparty, therefore tifa should be sounded inMap 1. YokariSource: Maruway, Fred, 2014. paten-yokari/UNNESJOURNALS

278Jhon Urasti Blesia & Westim Ratang, Indigenous Community’s Local Wisdom to DevelopFigure 1. Location of Yokari Districtpleasant ways. Tifa will normally be accompanied by songs and traditional dances withthe permission of Ondowapona. The cultural symbols, and the art and culture of indigenous Yokari community are very rich inthe forms of dance and carving.Research methodQualitative research is used to explore Yokari indigenous community local wisdom andthe way it can be incorporated in developingtheir economic life. The study utilizes triangulation method for data organization andanalysis and purposive sampling method isemployed to get information from key persons. The key persons considered to contribute to this research are those who work forYokari’s village government, Ondowapona,elders, religious leaders and other peoplewho are highly respected due to their education, occupation and other important social status in the community. Yokari villagegovernment is a formal institution, builtaround the coastal areas of Yokari workingtogether to support the administration ofthe village. Those who work for the village government are deemed to understandthe various issues of utilization and management of coastal and marine resources aswell as the values of local wisdom that thrive in Yokari coastal community. They are theUNNESJOURNALShead, vice-head and secretary of the village.Ondowapona, elders and religious leadersare those who live around the community,and are considered to understand the problems of indigenous rituals associated withthe natural resources.Triangulation method is used to collect the data where the combination of datacollection techniques such as observation,in-depth interview and secondary data analysis is hired (Torrance 2012). Observationtechnique is carried out at Yokari council tocapture potential natural resources wherethe object of the observation is focussed onthe condition of the village, of the naturalresources and local wisdom. Semi-structured interviews are conducted to obtain deeper information, and understand the realoral story and its meaning from the key informants, regarding natural resources, localwisdom and how the local wisdom is used bythe community to engage with their naturalresources (Rabionet 2011). Secondary dataanalysis is used to strengthen the results ofobservations and in-depth interviews and itincludes written report of Yokari’s community history, culture, economic life and customary law.All data collected from observation,in-depth interviews and data secondary arethen analysed into three systematic steps,

Komunitas 8 (2) (2016): 275-284such as data reduction, data presentationand drawing the conclusion. Data reductionincludes selection, simplification, abstraction and transformation of rough data thathas emerged from in-depth interviews, observations and written materials. Data presentation is a structured information thatprovides possibilities to draw the conclusionand take actions. Data presentation includes various forms of narrative text, images,tables, and charts. Drawing a conclusion atthe final step is done to verify the conclusionthrough rethinking information during thewriting process, reviewing the records in thefield and communicating them with otherpeers in order to ensure the sharpness of theconclusion drawn.The researchers encountered significant challenges to identify in detail the potential of natural resources in Yokari tribe.The tribal people live in 5 different villagesand the characteristics of natural resources are slightly different in each village. Webelieved that the different potential of theresources from each village should be dealtwith differently, and also include strategiesidentified to manage the natural resourceswhich would contribute to an improvementin the economic life. To solve this problem,the researchers decided that the village thatwas the most strongly representative of thetribe was the village of Senamai. The mainreason was that Yokari natural resourceswere evident to a greater degree in this village. In spite of the slight difference in eachvillage’s natural resources, Senamai villageis considered to better portray all the natural resources of Yokari tribe. Ondowaponaand most Yokari elders also live in this village, and because of their life experiences theycan identify more Yokari’s local wisdom relating to natural resources.Economic Condition and PotentialNatural ResourcesEconomic ConditionThe researchers were brought to the villageof Senamai where Ondowapona and mostYokari elders currently live. Senamai is thevillage formed before the expansion area of279Yokari district; the northern part is borderedwith Vim village, south is Nenomani villageand east is the district of Yokari. The villageis more isolated further compared to othervillages in the district. The topography ofSenamai village is mostly covered by the sea,located at sea level at 19.5 meters with thetotal rainfall of 45 mm/year and the averagetemperature of 35c. Due to the close proximity to the sea, the majority of the community work as fishermen, where traditionalfishing is practiced. Fishing is performed ina group from morning to evening withoutany fishing technology. The fish they catchwill normally be sold to other people at thetraditional market and the unsold fish willbe consumed for their daily life.The population of this village consistsof 250 heads of household. This number isfairly small compared to the size of the area.There are two neighbourhoods of Yokari living close together and working in groupsto collect natural resources from the seaand forest. The development of this villageis rapidly increasing on account of one ofIndonesia’s central government programsthrough the special autonomy policy whichprovides particular funding to develop thevillage. Besides the rich sea resources whichprovide a large amount of sand and stone,the heavy forest cover around the village hasalso brought a huge potential for materialsfor building and construction. One of thebarriers in undertaking economic activitiesis the transportation because sea and landtransportation, as the two main forms oftransport to the city is very expensive. Thecommunity can spend 700,000 rupiahs(around 70 NZ dollar) for land transportation and 500,000 rupiahs (around 50 NZ dollars) for sea transportation to market theirfish and other natural resources in the maincity. This is considered high according to thelevel of economy and currency in Indonesia,especially in remote West Papua. For thistype of community, where most of the inhabitants work as fishermen, transportationcosts will be the greatest expenditure. Thisthen can impede other economic activities,such as distribution of food and clothing tothe village.UNNESJOURNALS

280Jhon Urasti Blesia & Westim Ratang, Indigenous Community’s Local Wisdom to DevelopFigure 2. Yokari’s community, taken during data collection processMuch of the Yokari area is used tobuild Jayapura government’s office buildings, public facilities, and infrastructure.To participate in the current development ofthe regency, many non-indigenous peoplefrom other regencies and cities of Indonesiaspread and build their business around thedistrict. As a result of Indonesia’s transmigration program, many people from otherprovinces in Indonesia arrive to make a living in this regency. This situation creates asignificant gap between the non-indigenouspopulation and indigenous Yokari’s peoplewhere most indigenous people choose tolive close to the sea, so they can still practicetheir traditional activities and use local wisdom to manage their natural resources. Thisis why the researchers also understand thatthe nature and obligations to protect it arevery important for Yokari’s tribe.Potential Natural ResourcesThe researcher conducted in-depth interview with Ondowapona, the head of the government village and some elders at the village of Senamai. The results of our interviewwith the participants gathered a number ofinteresting findings related to the potentialof nature and the sea owned by the village.The study found that the daily fishing of theYokari coastal communities is performed byUNNESJOURNALSthe men while farming and gardening bywomen. The potential of the marine resource in the village includes various kind of fishthat can create high income for the community. The caught fish can be directly sold orheated on the fire before being sold. Although most of the natural resources are derived from the sea, fruit trees, such as mangoand matoa are also owned by the village andcan be harvested in certain seasons in orderto be sold at the traditional market or consumed in the family.Here is the summary of the in-depthinterview with participants in this research.(Translated) “ .daily activities ofpeople in Yokari men are mostly fishermen and .for women, they usuallyfarm (planting tubers and vegetables). Themost natural resource is derived from thesea, fish . And some fruits such as mangoand matoa that people can harvest at certain seasons. Fresh fish for most people isnormally sold to the market .but somepeople usually heat it first and then sellit”. - Yokari Ondowapona.(Translated) “ because the sea is fullof wave, it is difficult to fish .but now Isee people have used boat operated by machine”. – One of the Elders.

Komunitas 8 (2) (2016): 275-284The results also found that in additionto the economic potential of fish, the femalecommunity have certain skills to make cakes from cassava and taro from the crops intheir gardens. The camshaft made of barkand carving are also produced by the women. All these skills are then used as toolsto create extra income for their family andsupport their husband in order to pay foreducation, food, and clothing. Farming andgardening also create significant benefits forthe local community. In addition to rice, thecommunity also relies on the cassava, taroand sago as staple food consumed in dailylife or sold in the market. Indigenous Yokariwomen understand their role in the familyto support the family’s economic life.The findings also indicate that thecommunity has certain kinds of assistancethrough the government aid program funded by the special autonomy budget in theform of boats, gas lamps and fishing tools.The assistance is meant to facilitate the local people to find and manage their naturalresources in order to better support themselves in their daily work and life. The localgovernment approached the people by several visits to evaluate the needs and expectations and made effort to develop economiclife. Through Special Autonomy programto increase economy based on indigenousstandpoint, the government works to reachthe vision. However, apart from the assistance provided, the main obstacles faced by thecommunity which impacts on their abilityto go fishing are the ocean conditions, suchas large waves. Therefore, through usingtechnology the community is able to catchmore fish.281behavior towards their fellows of humanbeings, towards nature and towards the supernatural. Sumarmi (2015) suggested thatlocal wisdom includes the aspects of localknowledge, religion, folklores, local beliefs,prohibition and suggestion. Religion playsan important role in the local wisdom (Radix A.P. Jati 2014). Yokari indigenous community has local wisdom that exists to guidethem in engaging with other people, nature and with the environment in which theylive. It then teaches them how to live andapproach life according to what has been accepted which includes how to preserve thenatural resource given from God.In the preservation of natural resources through the local wisdom at the villageof Senamai, the tribe follows the community rules inherited from the indigenouscultural values of the ancient ancestors andagreed by Ondowapona, elders and all community. The community believes that natural resources and culture have a very strongcorrelation where nature will be disruptedwhen not properly treated. The communityalso believes that compliance with the customary rules will actually contribute as muchas possible to the common good. Apart fromthe sanctions considered as the consequences if these rules are breached, the rules arebasically designed to maintain the universeand that includes the environment in whichthe Yokari live.Here are indigenous Yokari’s local wisdom and sanctions in dealing with the natural resources.The table above explains both localwisdom and sanctions in dealing with thenatural resources owned by Yokari tribe atYokari’s Local Wisdom and Sanctions in the village of Senamai. The principles of loDealing with the Natural Resourcescal wisdom are basically designed to guideThis study defines local wisdom according and teach the community to highly respectto Saptomo (2010) in that it comprises all the valuable resources God has provided.forms of knowledge, belief, insight, underNature exist to be utilized for the benefit ofstanding, customs, and ethics that function as a guidance for human behavior and life, therefore it needs to be maintained andconduct in life in ecological communities. protected, not to be destroyed for any reaAll forms of local wisdom are internalized son. Fishermen at the village in their daipractices, taught and passed down through ly work have understood that compliancegenerations and form patterns of human with the customary rules will help them toUNNESJOURNALS

282Jhon Urasti Blesia & Westim Ratang, Indigenous Community’s Local Wisdom to DevelopLocal WisdomNature exists for the life of the community, therefore they are obliged to maintain andprotect the nature and its resources.The customary law exists to be obeyed and used to preserve the nature the communitypossess.The community is prohibited from doing fishing with the bomb in order to protect andmaintain the survival of marine nature.Sunday is established as a day of worship, so the community is prohibited from engagingin any economic activities on that day.Rewards and PunishmentsThe compliance with the agreements of customary law made by Ondowapona, elders andthe community will contribute to a better life.The sanction will be given due to the lack of adherence to agreed customary law. Heavy orlight punishments will depend on the level of violation committed and Ondowapona andelders will decide it together.Failure to obey agreed customary rules will get severe sanctions, such as paying a lot ofmoney and payment with pigs.get more fish, they will be safe at work andarrive home for their families. Fishermenalso understand that disobedience to the local wisdom will cause suffering, they willnot catch a lot of fish and therefore therewill be less income for their family. These simple beliefs, conceptualized as localwisdom guide the villagers to live and dealwith their natural resources every day.Jayapura Regency’s Important Strategies to Develop Yokari Economic LifeA strategy is a careful plan of the activitiesto achieve specific goals. Mardikanto (2009)explained that strategy is an important process in the implementation and control ofthe activities undertaken to succeed in thecompetition. Economic development strategies for the indigenous community are thestrategies to accelerate the structural transformation to strengthen the position androle of the community in the economy. Therefore it is important for the Government ofJayapura to choose important strategies todevelop Yokari’s community economic life.Based on the triangulation method,the researchers decided upon three strategies to advise the Government to improvethe economic life of Yokari tribe. First, thedifficult access to land and sea transportation as well as the high costs for the distributiUNNESJOURNALSon of resources to the market need seriousconsideration by the government. The sameattention needs to be given to the related issue of transport security and safety in an effort to make access to markets more reliable.The special autonomy fund provided by theGovernment of Indonesia needs to be usedto provide more sea and land transportation with a lower tariff. The government alsoneeds to facilitate a higher level of safetyand security at sea and with land transportation so the tribal communities will knowthat they are safe. Hiring highly skill driversand provision of sophisticated machine fortransportation could be the alternatives thegovernment can think about.Secondly, the government needs todevelop production centers, particularly inthe areas of fisheries and agriculture as wellas open areas of marketing and ensure sufficient distribution channels for the localcommunity in order to improve the welfare of the community. The potential fishand fruit in the village can be processed bytechnology into finished products ready forsale, the centers of production to process theraw materials, therefore, need to be providedby the government. To heat fish, for example, villagers can use an environmentally friendly machine instead of using open fire.Further study needs to be done to researchthe type of machine used. The government

Komunitas 8 (2) (2016): 275-284also needs to facilitate ways for the community to market and distribute the resources.Seeking distributors of fish and fruit or collaborating with local companies to supplythe resources can be alternative channels formarketing and distribution. Thirdly, Yokaripotential fisheries are very large, leading to alarge number of fishermen, therefore the fishermen need to be given training in how tofind or catch fish more safely. The introduction of modern technology can be done bytaking into account the indigenous valuesand the concept of sustainability.ConclusionThe study emphasizes Yokari’s local wisdomto deal with the potential of natural resources to develop their economic life. The community currently lives in the era of specialautonomy policy, one of Indonesia centralgovernment programs to improve Papuans’welfare and provide the same opportunitieswith in other regions of Papuans. Papua’s strong and rich culture, different and uniquebetween each tribe requires the Government of Jayapura regency to currently focuson developing the community’s economiclife through their local wisdom. The localwisdom of the community related to the natural resources is essentially congruent withthe concept of sustainability.The facts that the northern part of Yokari is in the Pacific Ocean, and most peoplelive in the coastal areas, Yokari’s potentialfor fisheries and agriculture are huge in theareas where the usual livelihood of Yokaritribe are fishing and gardening. Fishing ismainly performed by men while plantingand gardening by women and all activitiesare collectively done in traditional ways andsmall groups. Various kind of fish and fruitare used for sale or daily consumption inthe family. The income they gain is normally used to pay the cost of education, food,and clothes, therefore husband and wife inthe family support each other to earn moremoney.To manage the natural resources thecommunity must comply with the localknowledge they have from their ancestors.Understanding that the existence of nature283is purely used to support life and thereforeneeds to be kept and protected. The community is not allowed to do fishing with abomb and work is prohibited on Sunday asit is the day of worship. By respecting theseindigenous values, the community will havea better life and failure to obey, on the otherhand, will lead to suffering, and vari

Komunitas 8 (2) (2016): 275-284 277 UNNES JOURNALS The leadership system of the commu-nity adopts Ondowapona leade

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