Maluku's Kei Islanders fight to protect their environment
Maluku's Kei Islanders fight to protect their environment
By Dini Sari Djalal
JAKARTA (JP): The meaning of development has at times eluded
even the most earnest optimists. To J.P. Rahail, a tribal chief
of the Kei Islands in Maluku, development has become synonymous
with the threat of environmental and cultural desecration.
"What is development?" asked Rahail during a stopover in
Jakarta following an invitation to meet his Iban colleagues in
Sarawak, Malaysia. "So much good can come out of development, but
also so much malady. In the name of development, people build
things, but they also waste resources and take things apart."
In his home district of Watlaar, Kei Besar, Rahail is known as
Raja Maur Ohoi-Wut. Raja translates to "King". Rahail contends,
however, that his position is not defined by wealth and power,
but rather by the responsibility of leading and protecting the
community. Often the police requests his help for legal and
criminal problems, because adat (customary law) is a more subtle
and acceptable authority. "A raja is not feared because of his
power or wealth," explained Rahail, "but loved because he is able
to live with and for his people."
Born into his royal status 67 years ago, Rahail has spent most
of his life in his birthplace. He has only been to Banjarmasin in
Kalimantan and Ujungpandang in Sulawesi. Although his schooling
was limited to six years of primary education, his knowledge of
the Kei's natural and cultural environment is extraordinary.
After a few years as a supervisor at a copra plantation, he came
into his calling as the leader of 46 villages which occupy one-
third of northern Kei Besar Island. As a reflection of his
position and his dedication, fourteen thousand people trust him
for advice and guidance.
By all accounts, Rahail is a stalwart traditionalist. He has
written a book documenting the Kei's adat system called Larwur
Ngabal. It was published by the Sejati Foundation and prefaced by
then-Minister of Environment Emil Salim. Because of Rahail's
guidance and sheer love for the culture, the entire community
gathers annually for a traditional parliament (Madiwun Uun Ma-
tan). At their last meeting in December 1994, the main topic of
discussion was the prospect of oil exploitation on the island.
Until 1991, life on Kei Besar was like it had been for
centuries, predominated by subsistence activities such as fishing
and farming. Adat suffered somewhat due to the migration of youth
to the larger islands, either for education or work. Generally,
however, Kei Besar was every orientalist's dream: an exotic
island paradise nestled in the remoteness of the South Seas.
In 1991, however, the explorers actually arrived. Without the
consultation of the village heads, the Ministry of Forestry
announced that the forests of the interior were to be closed off
as a taman suaka alam (conservation park). When the community
asked the District Administrator the reason for the closure, he
replied that it was for the protection of an endangered animal in
the forest. Rahail recounted however, "to this day, no one on the
island has been informed of what this animal actually is, and no
one knew that such an animal existed."
Soon after the government's announcement, traders from
Malaysia and Singapore began arriving on the island. They went
into the forest to specifically log Gaharu trees. They sought the
incense-producing materials inside the bark, but the whole tree
must be cut down to retrieve the precious stuff. The natives were
oblivious that this commodity existed. "We used the wood, but we
did not realize that the inside was so valuable," said Rahail.
Suspicion eventually arose about the true purpose of the
forest conservation order. The suspicions were confirmed when
Pertamina's PT. Unit Lima from Sorong arrived to survey the
forest for petroleum. "At this point," explained Rahail, "we
asked the government, the Bupati (regent), and we still have not
received an answer. The Bupati transferred our questions to the
Department of Forestry, but still no answer. I have been pursuing
an explanations for over a year."
Under the Law on Mining, no. 11 of 1967, any land which has
been designated for mining purposes automatically becomes the
property of the State, regardless of previous land rights.
However, Clause 8 of Law no. 11 also states that prior to any
exploration activity, those living on the land must be notified,
with formal letters, of all impending activities and compensated
adequately. In Rahail's opinion, however, compensation is less
important than co-operation in the project.
"Recently, on Jan. 12, I wrote a letter to the Minister of
Forestry," Rahail continued, "but the Minister then wrote to the
Director General, whom I met. He explained that oil exploration
will bring jobs to the community."
To Rahail, this was ludicrous. "We already have jobs," he
said. "We all have jobs. We all have land to work on. We can
fish if we choose to."
Essentially, it is a cultural issue, questioning the economic-
minded ethics and priorities of development planning. "We are
worried that the oil exploration will disturb the environment,"
sighed Rahail. "What if it creates soil erosion and land slides?
What if it pollutes the water? So far we only take in the sea
with our eyes, we only appreciate its beauty, but we have seen
water elsewhere damaged by development. This is what we do not
want."
"People may think we are lazy because we don't have very much.
But we are very satisfied with what we have, with the nature
around us. Development may bring us more material pleasure, but
will it guarantee peace of mind?" Rahail asked.
The issue is not merely the threat of environmental
degradation, but also the lack of local participation in
decision-making. "The private sector never consulted the local
community about their plans, even after the surveys, road
building and plans for housing complexes. Two hundred people
arrived -- Americans and Australians -- and none of them talked
to us," Rahail complained.
"What is worse is the distrust and hostility that has resulted
from all this. Some people in the community are very angry about
this and want to kick the workers out, but I don't want violence
and disrespect. We recognize that we are Indonesian, that it is
Indonesian land that we all share. We agree with Bhinneka Tunggal
Ika (Unity in Diversity), that we are different but at the same
time one. But the two must be balanced. If all that rules
decision-making is power, then it is wrong," stressed Rahail.
"Maybe the government and private sector have not consulted us
because they think we are illiterate or can't speak for
ourselves," pondered Rahail. "Often small people cannot face the
authorities, even if the authorities have good intentions. There
is so much distance between us and the government in terms of
power and authority that our voice becomes so small."
Tribal groups have long had a small voice in the modern world
of technological advances and complex bureaucracies. For this
reason, a forum called Baileo Maluku was established to campaign
for the plight of indigenous peoples. The locals are also forming
organizations through which they may gain a louder voice. Since
meeting with the Iban of Sarawak to learn about his peoples' ways
of nature conservation, Rahail has become curious about the World
Tribal Council, a United Nations of sorts for indigenous groups.
The key to all of this lies in the younger generation. Rahail
recognizes the inevitability of the youth being pulled by the
bright lights of the big cities. "But most of them return,"
argues Rahail. "They like city-life, but they often return after
discovering how difficult urban survival is. Everyone still
believes in the sanctity of the land, our island."
When asked if traditional life is still strong on Kei Besar,
Rahail shied away from absolutes. "Adat is still adequately
strong, but it is difficult to say if you consider all factors,"
Rahail suggested. "There is a saying in adat that translates into
"Do not say ten, it is enough to count up to nine." This is
because there is always that secret which only nature knows. Man
cannot know everything."