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Humans, Nature,and Local KnowledgeAPI Regional Project in Indonesia

Handbook for API Regional Project in IndonesiaKali Code World

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ASIAN PUBLIC INTELLECTUALS (API) COMMUNITY

INDONESIA REGIONAL PROJECT WORKING GROUP

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Handbook for API Regional Project in IndonesiaYEAR 2011

All rights reserved. Except in those cases expressly determined by law, no part of this publication may be multiplied, saved in an automated data file and made public in any way whatever the express prior written consent of the publishers. Sponsored by:

@ Indonesia Regional Project Working Group

THE NIPPON FOUNDATION

Contributors:1. Ambar Yoganingrum2. Andi Amri3. Dave Lumenta4. Dicky Sofjan5. Mangestuti Agil6. Pande Ketut Trimayuni7. Tatak Prapti Ujiyati8. Yayan Indriatmoko9. Yuli Nugroho

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Map of Indonesia

Map of Kali Code

Yogyakarta


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Source : Bapedalda DIY, 2006

Central Java Province

Indian Ocean

Central Java Province

Y o g y a k a r t aY o g y a k a r t a

I N D O N E S I AI N D O N E S I A



I. API Regional Project

1. API Regional Project in Indonesia1.1. Environmental Problems in Indonesia: A Brief Introduction1.2. Environmental Problems in Yogyakarta1.3. Objectives

2. General Information on Kali Code2.1. Geographical and Ecological Settings

a. Community Settlement2.2. Political, Social, and Cultural Contexts

a. Historical Perspective: Linking Merapi, the Kraton, and the Parangtritis Coastb. Pemerti Kali Code: Community Organization and Institutional Buildingc. Merti Code: A Traditional Ritual for Human and Environmental Coexistence

2.3. Resource Management of Land, Water, and Foresta. Health and Sanitation: Waste Management for Zero Rubbishb. Water for Life: Kali Code River Managementc. River Walk Tourism: Eco-tourism for Human-Ecological Balance

II. Framework for the Project

III. Application Form

IV. Standard Selection Rules and Terms for Foreign Site Participants


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Table of Contents



I. API Regional Project

It is acknowledged that there are serious environmental problems in Southeast Asia: rapid deforestation, high rate of carbon emission, poor urban environments, as well as damaged river and coastal environments. This current global environmental crisis requires an urgent response. In many ways, environmental conservation in Asia has been thwarted by a lack of understanding in the local and socio-cultural contexts. Mainstream intervention often go against the grain of local wisdom or genus loci (spirit of the place). As a result, instead of being empowered as custodians, primary stakeholders of the natural habitat have ended up being marginalized in the process. Promoting a holistic approach, the API Community recognizes the socio-cultural contexts of environmental dilemmas. Scientists and environmentalists alone cannot solve them, nor can the fragmented and sometimes competing interests of governments, the business sector, and NGOs.


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1. API Regional Project in Indonesia

1.1. Environmental Problems in Indonesia: A Brief Introduction

Indonesia is considered to have one of the world's largest rainforests. There is a global concern that this country, which plays a role as lung of the world, has suffered rapid deforestation in the past couple of decades. Deforested areas in Indonesia have reached 59,2 million hectares, with an average deforestation rate of 2,83 million hectares per year. This does not include 'critical lands' (lands under environmental risk), which covers 42,1 million hectares, (Hindra, 2006).



This high rate of forests deterioration has contributed to several national disasters, such as: flood, drought, soil erosion, loss of biodiversity, etc. It has also contributed to increasing social conflict, the marginalization of peoples, and poverty.

This leads to the question: how can we counter the negative impacts of previous forest management? In response to the failure of previous forest management, there was an attempt to implement an appropriate forest management program, where environmentally sustainable use was assured, while also benefiting local communities. And since 1990s there has been a changing paradigm in forestry management in the South East Asia, which pays more attention to people. A successful management strategy calls for the involvement of the communities, whose continued existence depends on preserving forest resources.

Brosius, Tsing, and Zerner (1998) highlight three reasons for the importance of involving local people in forest management. Firstly, local populations have a greater interest in the sustainable use of resources compared to the state. Secondly, local communities are more aware of the intricacies of local ecological processes and practices. And thirdly, local communities are in a better position to effectively manage environmental resources through local or 'traditional' forms of access. It is also proved that through their traditional knowledge and wisdom, communities can survive and manage their forests in a sustainable way.


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5INDONESIA REGIONAL PROJECT WORKING GROUP


1.2. Environmental Problems in Yogyakarta

On a smaller scale, environmental problems have also occurred in Yogyakarta, particularly in Kaliurang and the surrounding area of Mount Merapi. This has been caused by deforestation and sand-and-stone mining. These environmental problems have also contributed to similar problems in the low lands, including Yogyakarta city. The location of Kaliurang, with its availability of water sources, accessibility to the city, cool climate, and comfortable fresh surroundings has attracted many inhabitants. Many public and private properties have been developed in this area such as: universities, hospitals, housing, and even industries. Hence, many paddy fields and forests have been converted to meet the people needs. This land conversion has lead to the decreasing capacity of land to catch and save water.

In the Sleman district in the southern part of Mount Merapi, the decreasing number of water springs is very significant. In 1979 there was 101 springs scattered around the villages in this area. But now there are only a few springs and not all of these produce water, particularly in dry season, (Kompas, 29 October 2004:A). Due to deforestation and land conversion one of the most important wells in the area, Umbul Temanten (Married Spring), has faced critical degradation. Another named Umbul Lanang (Groom Spring) has been hit by drought. Now people depend only on Umbul Wadon (Bride Spring) to provide water for their lives. This is a very critical problem because water from these wells are the main source of clean water for the people in three municipalities in the province --- Yogyakarta city, Sleman, and Bantul.


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This water scarcity has also affected people living in Yogyakarta city. The water from three rivers in the city --- Kali Code, Gajah Wong, and Winongo --- has decreased rapidly. Consequently people in the city face a scarcity of clean water during dry season, while in rainy season they have to deal with the threat of floods.

The clean water supply in these municipalities is managed by a state-run company called Perusahaan Daerah Air Minum (PDAM). Apart from PDAM's management, farmers and people in the area are also highly dependent on the water that comes from this well. Today the scarcity of water in the area has created conflict between PDAM and the surrounding people. Water Care People, a community organization in the area, has accused the PDAM of exploiting the wells to the extent that people and farmers face water scarcity particularly during the dry season.

In 2004, in order to overcome the environmental problems in Kaliurang, the Ministry of Forestry

established the Gunung Merapi National Park (GMNP) under the Ministerial Decree SK Menhut 134/Menhut-

II/2004. The GMNP consists of 6.410 hectares of forest located in Yogyakarta and Central Java province. The

Gunung Merapi forest was initially a protected forest since the1930s. The GMNP is managed by Natural Resources

Conservation (Balai KSDA) Yogyakarta. Its status as a national park has legitimised the function of Gunung Merapi

forest as a buffer zone and water source for rivers and wells in the surrounding areas. The government has

acknowledged the importance of this forest to protect the water source for communities in the two provinces, as

well as to protect the area's biodiversity. Unfortunately these days the GMNP is subjected to illegal sand-and-stone

mining by local people. The forest has now lost.

Some of its protected animals, such as various species of birds, tigers, monkeys, deer, and wild pigs. Some native species of orchids are also currently endangered.

Even though the intent of developing GMNP was ideal, there has been controversy since the beginning. As a central government program, the establishment of GMNP had been criticized and even rejected by local communities, academics, NGO activists, and even at the local government and parliamentary level. Their objections were that the Ministry of Forestry had not been involved them in the development process of the GMNP. Communities from the area who are very dependant on the mountain also refused the new national park status of Mount Merapi. These communities have maintained a very close connection with the mountain, both economically and culturally. Economically their livelihood depends on the Merapi forest through the collection of fodder, firewood and grass for their livestock. Culturally, the mountain is considered by the people as amongst the most sacred places in the province, with rituals regularly conducted on the mountain. These communities were worried that the Mount Merapi forest's new status would limit their economic and cultural access to the mountain.

The controversy surrounding the GMNP will directly or indirectly affect Kali Code and the people whose lives depend on it. The key decision was made by Sultan Hamengku Buwono X, the Governor of Yogyakarta, who described the proposed park as the “heart and soul” of Yogyakarta. According to the Yogyakarta Forestry Service Office (2005), the purpose of the GMNP was to get optimum benefits from the management of the national park.


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The national park is designed to meet five functions, namely to sustain and protect the forests, research and education, environmental campaigns for younger generations, tourism, and local community empowerment.

The environmental problems in Yogyakarta have encouraged Indonesian API Fellows to contribute to local efforts to promote environmental protection in the province. Consistent with regional project's theme, “Community Based Initiatives for Human-Ecological Balanced Environments”, Indonesian API Fellows propose a regional project that promotes interaction between humans and nature in the province, entitled ”Kali Code World: Human, Nature, and Local Knowledge”. The project will map out the connection between Gunung Merapi environmental degradation in the uplands and the lives of people in Yogyakarta city, all of which is physically connected by the Kali Code River.

1.3. Objectives:This project will focus on achieving the objectives listed below:

i. To understand the links between environmental degradation in the Kali Code river with the uplands and the coastal areas.

ii. To understand local knowledge practiced by Kali Code communities in protecting their river.iii. To revisit the role of local knowledge in human ecological balanced environments in Asian

countries.iv. To learn and share local knowledge practiced in Asian countries.v. To scale up the lessons learnt by the importance of local knowledge in balancing human ecological

environments.



2. GENERAL INFORMATION ON KALI CODE

2.1. Geographical and Ecological Settings

The Kali Code is a river, which splits the Yogyakarta area down the middle, and runs from the north to the south of the city. It passes through three districts of Yogyakarta: the District of Sleman (on the upper northern course), Yogyakarta City (middle course), and the District of Bantul (southern lower course). This river originates in the southern part of Mount Merapi (the Boyong river), and flows through the Opak River and ends at the Parangtritis coast off the Indian Ocean. With its connection to the uplands and coastal areas, Kali Code is a good example of a site described by regional project proposal, which links forest degradation, urban environments, and marine coastal ecology issues, all of which are connected by the river.

Like other rivers which come from Mount Merapi, the Boyong River has been over exploited by stone-and-sand mining after the Gunung Merapi eruption. The impact of the over exploitation of Boyong river was the decreasing quality of water, water debit, and the diminishing number of springs, which directly impact the flow of Kali Code.

The increasing number of inhabitants has also impacted the conditions of Kali Code. Physically the Kali Code River is narrowing every year as its riverbanks are being converted to housing. This is because the poor cannot afford to buy land or housing outside the riverbank area. According to sources, the width of the river has narrowed from 40 meters in the past to 17 -19 meters today, (Kompas, 3 December 2004:B). Hence the river's function as a catchment and flow of water has been decreasing. In the rainy season the water spills out of the river causing the area to flood.

With the dense population along its riverbank, Kali Code's water is also becoming more polluted by domestic waste. If we trek alongside the Code from its upper course, we will realize that the lower we get, the darker and dirtier the river becomes. Most pollutants of the Code are household wastes. Even though there are many warnings signs along the riverbank reminding people not to throw rubbish in the river, there are many people who still do so. Many also defecate in the river, using the argument is that river is the only place they can do this as they are unfamiliar with common toilets.


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There are also attitudes of indifference by the people --- evident in the construction of fishing platforms (karamba), cementing the riverbank, and littering --- which is making the river much worse. Monitoring the Code's water is conducted by the city departments. In 2005 the government stated that 82% of 145 surface wells of inner Yogyakarta city had been polluted by E.coli bacteria.

The build up of rubbish and other pollutants in the river has made it less attractive for tourism. Aside from that, pollution has discouraged the riverbank community from using its water for daily use. The pollution is believed to have affected the surrounding springs and wells along the river. Therefore many riverbank households are not able to use well water and have to buy their water from outside. So far only the Jetisharjo community, in the northern part of Kali Code, can still get clean water from the wells for their daily needs. This community has developed their own clean water management system and distributes it to the community for a small fee, (Rp 600 per square meter).


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a. Community Settlement

A high-density low-income population resides along the riverbank of Kali Code. They usually work informal jobs as such street vendors, petty traders, domestic helpers, and other casual work. As a dense community with scare resources Kali Code used to be the home of social problems as such prostitution, street children, criminality, and the like.

Another problem is the development of housing alongside Kali Code, both the personal as well as government, and other private initiatives such as the Rusunawa (Rumah Susun Sederhana Sewa or apartments for rent). In some cases, the construction of these houses has ignored environmental issues. The Rusunawa itself is a current initiative intended to help the middle-lower income locals to obtain decent housing. However, as some have informed us, many non-locals have occupied the existing Rusunawa. In fact, many of these people have been living along the Kali Code riverbank for years because land prices along Kali Code are much cheaper compared with other places.

So far, the Code River is not considered a priority program either by Yogyakarta's municipality/district or provincial governments. During the 1980s, the government's orientation towards Code was quick responses to emergencies such as floods, eradicating slums, etc. Between 1982 and1984, Yogyakarta's government legalized the residential status of illegal dwellers along the Code River.


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In the 1980s a Catholic priest named

Romo Mangunwijaya introduced a community-

based initiative to solve these social problems.

Romo Mangunwijaya, who is also known as the

father of modernization, has been successful in

turning the slum dwellers along Kali Code into an

inspiring community through riverbank

management and people's education. Together

with the community he has developed not only

modern environmentally friendly housing but

also transformed their way of life with dignity

and pride through education.



Between 2001 and 2002, the Indonesian government (Department Pekerjaan Umum or Ministry of Public Works) initiated a project called Penataan Kawasan Kumuh dan Peremajaan Kota (Slum Management and City Rejuvenation) in Yogyakarta, which included Kali Code. However, this project was not sustainable.

2.2. Political, Social and Cultural Contexts

As a city with long history of civilization, Yogyakarta's people have strong beliefs in traditional values and knowledge. They believe that their lives are bound in a cosmological interconnection between Mount Merapi, the Kraton (Yogyakarta city palace), and the Parangtritis Sea through the river. Traditionally they believe that there are spirits in Mount Merapi and the Kidul Sea. It is said that Kyai Sapujagat, the king of the spirits in Mount Merapi,and Ratu Kidul, the Queen of the Kidul Sea, are closely connected with Javanese King of Mataram. They also believe this queen was married to the Mataram King. These spirits are believed to have their own palaces on the top of Mount Merapi and in the Kidul Sea. These beliefs encourage Javanese people to take care of their mountain, river, and sea environments. Every year on the first day of the Javanese calendar, people offer a respectful tribute to the mountain and sea spirits with food and other offerings.

In fact the myths about the sacredness of Mount Merapi and Kidul Sea are closely related to environment protection and conservation. People believe that those who live close to the mountain and the sea must be care for the environment and live in harmony with it.


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On Mount Merapi there are sacred sites such as Turgo Hill, Plawangan, Telaga Puteri, Muncar, Jepang Cave, Umbul Temanten, Bebeng, Ringin Putung, and Watu Gede. Apart from these places the mountain's forests, springs, wells, rivers, and ravines are also considered to be sacred. At these sites people are not allowed to cut trees or grass, or pick things from the area, or hunt animals there.

Even though Yogyakarta has traditions that promote environmental protection, they are still unable to prevent deforestation and land conversion in these areas. The degradation of the Umbul Temanten well is a good example of this.

Aside from traditional beliefs, modern knowledge is also well accepted in the city. This is because of Yogyakarta's reputation as a center of education in Indonesia. Yogyakarta's Gajah Mada University is one of the first and biggest universities in the country. Many higher educational institutions have also been established here. Every year thousands of people migrate to Yogyakarta to study in these institutions. This has lead Yogyakarta's inhabitants to be open and interactive with other value systems, not only Western or modern, but also with people from other places in Indonesia who congregate in Yogyakarta.

Such conditions in Yogyakarta require a more complex study of local knowledge: this will involve traditional and/or indigenous knowledge from the region, modern and scientific knowledge from educational institutions, and other cultures brought by migration to the area. Therefore local knowledge in this study is seen as dynamic. In Yogyakarta there is living change, modification, and development in society.


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a. Historical Perspective: Linking Mount Merapi, the Kraton, and the Parangtritis Coast

The importance of local knowledge in natural resources management has been widely recognized. During the past decade, at least 10 declarations emphasizing indigenous knowledge were made internationally, starting with the Declaration on Environment and Development adopted together with Agenda 21 by the Rio Earth Summit in 1992. In Agenda 21, local knowledge was mentioned as many as 166 times. Since then, over 30 research institutes and archives on indigenous knowledge have been established all over the world.

Even in this current global discourse on global warming and climate change, the role of local knowledge is still recognized as important. Srinivasan explains that adaptation strategies toclimate change based on local knowledge are largely concerned with natural systems, including agriculture, forestry, fisheries, and water resources, (Srinivasan, 2004). The above definition however refers to a simple society consisting of indigenous groups who occupy particular places, with boundaries that are distinguishable from other social groups.

Nevertheless, this definition will not be adequate to analyze a complex society with a mixed citizenship of indigenous and migrant people, whose culture comprises of traditional and modern elements. Hence, local knowledge in this proposal will be approached as knowledge of a people in a particular region that comes out of their creative process, which involves their experiences with traditional as well as modern cultures. It is not merely indigenous traditional knowledge or inheritance from the past, but also knowledge produced by experiencing something new, yesterday or today.

Some observers have associated local knowledge with traditional, folk, or indigenous knowledge, (as stated by Srinivasan). Local knowledge is also referred to as folk knowledge, traditional knowledge, indigenous knowledge, traditional environmental knowledge, indigenous traditional knowledge, indigenous agricultural knowledge, farmers' knowledge, rural people's knowledge, peasants' knowledge, ethno-science, etc. It is based on experience, often tested over centuries of use, and entails many insights, perceptions, and intuitions relating to local culture and the environment. It is both dynamic and complex, and is not confined to knowledge about products and uses, but also about processes. (Srinivasan, 2004).

b. Pemerti Kali Code: Community Organization and Institutional Building

Firstly, it is important to keep in mind that discussing Kali Code is not only talking about 'a river'. More than just a river, Kali Code is also 'a community' with complex problems that involve population, education, socio-economics, health, as well as environmental issues. Therefore, the development of Kali Code should encompass infrastructure and physical developments, as well as human capacities.

From time to time there have been many organizations and initiatives set up for development of Kali Code. Some of them were discontinued while others still function today. Between 2004-2005 there was the Konsortium Perguruan Tinge or University Consortium, whose membership comprised of local


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quality of life with scholarships, composting management, sanitation (public toilets, clean water), etc. Recently, this consortium became inactive.

There is another collaborative initiative between community organizations and the University of Gajah Mada. This is an ongoing study on a detailed planning for the development of the Code area.

The Kali Code community currently has an initiative called Forum Code, which is a consultation forum of Code stakeholders who hold regular meetings and activities. Community-based organizations involved in Forum Code include Forums from the north, central, and southparts of the river. Other organizations that exist alongside the Kali Code are parts of the Pemerti Code, (preservers of Kali Code).

Another community organization that exists is the historical Kampung Romo Mangun (Romo

Mangun Village), which is situated in Gondolayu, Yogyakarta. This kampong was awarded the Aga Khan Award of Uzbekistan in 1992, for its unique architectural design. This kampong is furnished with a library, meeting room, and museum. The meeting room is normally used by local women for their regular educational meetings on family welfare and family planning. Local kindergarten and elementary school children also use this place twice a week for extra learning, assisted by Catholic university student volunteers. However, the maintenance of the heritage of this site has been inadequate since the passing of its architect Romo Mangunwijaya in 1999.


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Since 2000 Kali Code's community-based organizations have approach the Dinas Pariwisata, Seni, dan Budaya Kota Yogyakarta (The Department of Tourism, Arts and Culture of Yogyakarta) to support their various programs. These community-based organizations exist at the upper, middle, and lower courses of Kali Code. The Dinas Pariwisata (tourism department) has so far contributed regularly to programs in Code, particularly in funding workshops and focus group discussions. In fact, the Dinas Pariwisata is the most active government institution supporting Kali Code programs.

There are also many efforts by community organizations collaborating with locals to develop and protect their environment. These activities include:

i. Creating a self-cleaning water system (called Perusahaan Air Minum Wakarusa) using spring water from the river. Approximately 160 families in Jetisharjo-Yogyakarta currently enjoy clean water for only Rp600/m3, (half of the normal price of the state water company). It is expected that about 15 new families a year will have access to this clean water. Besides the support from the local people, the Ministry of Public Works and Canadian International Development Agency (CIDA) are the main donors for clean water programs in the community.

ii. Processing cow dung and human feces into biogas energy. The use of cow dung for biogas energy is quite common in Java, and this includes Yogyakarta. However, changing human feces into biogas energy has just been initiated by the Sleman community (north Yogyakarta), and supported by the local governments (District of Sleman and Province of DI. Yogyakarta), in cooperation with an international NGO from Germany called the Bremen Overseas Research and Development Association (BORDA).


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Sleman, and cost three hundred million rupiah. It was named 'plus' as the facility is a permanent construction with sophisticated additions such as: ceramic floors, showers, and hot water from biogas energy, etc.

iii. Initiating a biopori system in the riverbanks of Kali Code. (A biopori is a small 10 cm width tunnel that can be dug into the ground at a depth of 100 cm. These pores are then filled with organic kitchen waste. With the aid of worms and termites these tunnels enhance the soil's ground water retention capacity by effectively circulating water and oxygen into and within the soil.)

iv. Planting vegetation in the area specifically to combat mosquitoes in the community.

v. Composting organic rubbish. The Forum Code has conducted a comparative study of composting systems in other districts such as Sukunan and Sleman. However, they are very impressed by Japanese made compost system called 'Takamura', which is considered a better technology. However, they have no idea how they to access its methods. The community's inorganic rubbish (plastic, glass, etc) is used for recycled products such as: maps, bags, wallets, and home ornaments. Actually waste management installations (Instalasi Pembuangan Limbah or IPAL) in the Code community are subject to ongoing study. The vision of the Code community is 'Zero Rubbish on the Code River in 2010'.

Other activities regularly conducted by the community organizations of Kali Code include: i. The River Festival of Merti Code, which is celebrated annually, (normally in the month

of June). This event is organized by the Code Forum in cooperation with the Dinas Pariwisata (tourism department) and other related stakeholders.

ii. Celebration of the 'Day of Water', which started this year.

Community organizations have realized that Kali Code is a potential resource for improving the economic situation of the local people. Therefore, these organizations have outlined some ideas to be advocated as follows:

i. To utilize local dwellings alongside Kali Code as home stays for tourists, in order to bring in a decent income to the community. In fact, the Forum Code in collaboration with the Dinas Pariwisata (tourism department) has already conducted trainings on housekeeping for tourism. At the moment there are about 20 household organizations (Rukun Tetangga) that have welcomed tourists into Kali Code.

ii. To use the land alongside Kali Code for floriculture or flower farming. This idea is compatible with the composting program. The compost they have made can not only be sold at local markets, but also used for floriculture. However floriculture is so far a more personal initiative.

This human feces biogas system was developed through a pilot project in a public 'toilet plus' in


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iii. To use of Kali Code as a site for potential environmental education both for children as well as adults.

iv. To create Kali Code as a legitimate tourist spot the equivalent of the well-known Malioboro Road. Community-based organizations require a comprehensive plan for this.

v. To promote trekking activities for tourists alongside Kali Code's riverbank.

There is also infrastructural support in Kali Code by various local, national, and international organizations such as: public toilets, bridges, clean water, mosque, parks, and other public facilities, which require sustainable maintenance. For economic support there are initiatives to develop local micro enterprises, such as street vendors in Kali Code through soft loans provided by local NGOs and other institutions in cooperation with community organizations. Other ongoing programs by local NGOs, in collaboration with Kali Code's community organizations, include:

i. Environmental education for children supported by HIJAU, ii. Garbage management supported by LESTARI, iii. Libraries for children supported by SERIBU SATU BUKU, iv. Water resources campaign supported by DAMAR and, v. Environment Service Program (ESP) supported by USAID.

If we walk along the riverbank of Code, we will discover there are a lot of initiatives that already exist. On a bridge over the Code in Jetisharjo there are documented contributions from various international donors to Code's development. NGOs, local universities, and community-based organizations are working hand in hand to solve the problems in Kali Code.


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c. Merti Code: A Traditional Ritual for Human and Environment Coexistences

Merti is short for memerti, which in Javanese means to 'take care of' or 'maintain'. The Merti ritual is one of many traditional Javanese rituals that make the connection between humans, natural resources, and supernatural entities. There are a number of Merti rituals practiced by the Javanese people for example Merti Belik (for water springs), Merti Bumi (for earth), Merti Desa (for settlement), and so forth. The essence of these rituals is a tribute to nature, expressions of gratitude to The Creator, and praying for the preservation of natural resources and the wellbeing of people.

Memerti Kali Code or Merti Code is a traditional ritual carried out by Yogyakarta communities who have settled on the Code riverbank. This ritual is conducted to offer respect and maintain the important role the Code has on their environment and their lives. The Merti Code ritual was established as an annual cultural event by the community in 2002. The ritual is held in the first month of Javanese calendar or Sura, and has become a tourist attraction in Yogyakarta.

The Merti Code is usually organized collaboratively by people from several settlements such as Cokrosuman, Jetisharjo, Turban, Gondola, and Blimbingsari. Some of these settlements are located on the east and west side of the river, which flows through the Cokrodirjan and Turban administrative villages. The sacred process of the Merti Code is taking water from six spring sources (belie) located along the Code by different groups of people who represent the elders of each villages, as well as men, women, and youth groups.


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The water that comes from the six springs is then collected in a large green jar and paraded through the main street by these groups, accompanied by prayer and Javanese songs, and then distributed to the people by their elders. Besides parading the 'holy water' there is also a procession called gunungan (composed eggplant, chilies, and others, which are piled high in the form of a mountain). At the end of the ritual, the contents of the gunungan will be taken by people that have followed the procession.

For the communities along the of flow Kali Code, the ceremony symbolizes gratitude for the natural resources that God has provided, which is sourced through the river's springs. Through this ceremony, the public is reminded again of the existence of time and its function in the survival of the community. The river therefore needs to be respected, cared for, and preserved. In Javanese culture and belief, to care for, conserve, and manage the sustainably of natural resources is highly valued. There is a Javanese sesanti or phrase of wisdom that is also well known vision of Sri Sultan Hamengku Buwana I

(founder of Yogyakarta Kingdom). This sesanti reads Hamemayu Haunting Banana, which means, “Respect and seek the preservation of the universe as an integral part of humankind”. The philosophy of this vision is an important norm to all the people of Yogyakarta, and not just to the exception to the people of Kali Code.

of agricultural produce such as salad (snake fruit), pineapple, string beans,


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2.3. Resource Management of Land, Water, and Forest

a. Health and Sanitation: Waste Management for Zero Rubbish

Settling along river banks is a common phenomenon in Indonesia, even in major cities. The same thing can be found along Kali Code, which spans across 40 kms through Yogyakarta from its upper to lower course. Yogyakarta is an important city in Indonesia and an attractive urban destination. The Kali Code is an alternative living area for the poor who have no permanent housing while trying their luck in the city. Urbanization is still constant, and comes mainly from surrounding areas such as Klaten, Wonosari, Wonogiri, Celica, Teal, and Purbalingga. These people come to Yogyakarta to find a better life, usually in the informal sector. They work mainly as street peddlers, becak drivers, meatball sellers, rubbish collectors, and the like. As a result, small settlements keep growing, and newer settlements (founded in the 1980s onwards) such as the river banks of Terban, Blimbingsari, and parts of Tegalpanggung, are cramped and dirty, and becoming a source of all sorts of social problems. Older settlements are usually better organized. One of the biggest problems is the density of the new settlements, with a rate of up to 17.000/km2. The common social problems here are gambling, alcohol abuse, and adultery.

The most common diseases found in these areas are skin diseases, respiratory problems, and dengue fever. It is also important to mention the increase in the number of degenerative diseases such as stroke, hypertension, and diabetes. Some suspect that living in poverty has triggered stress, which then becomes the source of these diseases.

The local government provides health services in the kecamatan (sub district) level through public health clinics (Pusat Kesehatan Masyarakat or Puskesmas), which provide health information such as updates on family planning programs. Community groups have also formed health service posts/kiosks for children and the elderly. The services provided by Puskesmas are already sufficient, and the city government is currently developing an insurance program dedicated to the poor. In the field of education, the city government always gives constant reminders to community groups to engage in early childhood education.

Taking these conditions into account, the city of Yogyakarta has announced that poor areas in the city are concentrated in three areas along the river, which are Code, Gajahwong, and Winongo. Although the mortality rate of pregnant mothers and children in Yogyakarta is the lowest nationally, the birth rate in Kali Code bank is still higher than other administrative areas.

The majority of houses along Kali Code have their own bathroom and toilet facilities, and there are also public toilets. However, the waste from these facilities still runs straight into the river. Interesting to mention is a public bath and toilet facility in Kampung Blunyahgede, Sinduadi Village, in Sleman, which has just been finished and has not been used.


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The facility was funded by Sleman district government, the Yogyakarta provincial government, and a NGO called BORDA from Germany. The German partner was responsible for the design of the building and the facilities in it. The total funding for this project was Rp 300 million. It is equipped with a hot water facility run on biogas energy from human waste collected in the public toilet, making it the first facility that uses such an energy source. The operational cost of this facility will be collected from community contributions, which will be determined later. This facility will also have an office and permanent staff.

Some of the community groups have Waste Treatment Installations, but the numbers are not sufficient to cover all the settlement areas. Most of the houses are dilapidated, and most of them have more than one family living in it. Therefore, rooms are multi-function as bedrooms, living rooms, and kitchens. The Forum Code, together with a NGO called LESTARI, and the government conducts many campaigns on sanitation and hygiene awareness.

The Forum Code is now making a waste treatment project together with Gajah Mada University, the city government, and the provincial government through a program called 'Zero Rubbish in Code River 2010'. The community has received training and composters, but this is still insufficient. The aim of this program is that all people in Kali Code will be able to separate their waste into organic and inorganic groups. The organic waste is then treated in the composter, while the inorganic waste is treated differently, such as turning it into handicraft.

However, up until now, not all community members are aware of the importance of hygiene, and not all of them are willing to join Forum Code either. In addition, not all community groups have received training and composters. Rubbish catchment facilities are needed, as well as intensive management of the river. However, it should also be stated that managing a 40 km riverbank requires a huge effort, and it has to be conducted on a massive and intense scale.


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b. Water for Life: Kali Code River Management

The Mount Merapi conservation forest located in the Sleman District is the most important source of water in the city of Yogyakarta. In 1979, according to government data, there were 102 springs in the district. Every village in the district had around two or three springs at that time. Two springs that were locally called Umbul Temanten (married spring) were the most important springs and traditionally considered sacred. The two springs that were referred to as Umbul Lanang (groom spring) and Umbul Wadon (bride spring) were the main source of clean water for the city. These springs provided clean water for city dwellers since the time of the Dutch colonial government. Three clean water provider companies --- state owned PDAM Tirta Dharma Sleman, state owned PDAM Tirta Marta Yogyakarta, and Arga Jasa Company --- has pumped the Umbul Wadon spring since 1997 to get clean water to the people in Sleman District and Yogyakarta city. Farmers from at least three districts, Sleman, Yogyakarta city, and Bantul, are also highly dependant to this water source.

Today people in Yogyakarta face a serious water shortage problem. Hundreds of springs have disappeared, including Umbul Lanang. What is left is only Umbul Wadon, Bebeng, and a handful of small springs. As a result many peasants find it difficult to get water for their paddy fields, and paddy production is consequently sinking. Water provider companies also find it difficult meet the increase in consumer demands. This problem has brought about inevitable conflicts in the past five years. Users are fighting over the remaining springs, particularly Umbul Wadon that produces the most of the water.


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Since the establishment of clean water provider companies in 1997 hundreds of farmers from the Sleman District have conducted rallies protesting against the over exploitation of remaining springs by clean water provider companies. They accused state own company PDAM Sleman of over pumping water from Umbul Wadon above the agreed quota. In 2000 a formal environmental impact assessment (Analisis Mengenai Dampak Lingkungan or AMDAL) had previously permitted a 35% allocation for the state companies, 50% for irrigation, and the remaining allocation for conservation. It was found that the state own companies pumped more than 70% of water from the spring, thus leaving irrigation with a lack of water. The farmers became more irritated knowing that PDAM Sleman was selling part of the water to a private company to produce bottled mineral water.

If this situation goes uninterrupted Yogyakarta will face a water scarcity in a very short time. Many scholars predict that this will be no more than 5 years time. Agricultural production will drop, farmers will lose their jobs, unemployment will increase, people will become poorer, and social unrest will be more frequent.

Even today people are already threatened by water scarcity during the dry season. In this season farm irrigation is drying up, which decreases paddy production in the province. Since 2008 many small paddy fields in Grogolan village, Umbulmartani, located close to the Kuning River were dry during dry season. Farmers had to spend extra money to get water to flow into their paddy fields. Apart from farmers, people in the lowlands are also facing a water scarcity during the dry season since their neighborhood wells are almost dry.


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c. River Walk Tourism: Eco-Tourism for Human-Ecological Balance

Today Kali Code is quite a popular site to the rest of the country, thanks to mass media coverage. Many people from inside and outside the country have visited and learnt from Kali Code's community development and its culture. Visitors come from various backgrounds as such students, universities, local governments, community organizations, and others. One state university in the city regularly brings students to visit and learn from the Kali Code community.

However these visits have not made any significant economic impact on the Kali Code community. The strategic location of Kali Code in the heart of Yogyakarta city has given visitors access to comfortable hotels, restaurants, and gift shops. This tourist-friendly environment has encouraged the Kali Code community to develop their river as a tourist destination. However they do not want the visitors to stop by briefly and leave, but instead to stay and spend their money in the community. There are three potential scenarios that could further develop Kali Code as tourist destination. They are as follows:

i. Educational tourismKali Code could be projected as natural laboratory where students can learn about the river and all its characteristics, (flora, fauna, water, pollution, slum areas, architecture, city planning, and so on). So far one elementary school and one state university in the city have been visiting the river regularly.


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ii. Cultural and historical tourismThe Merti Code ritual is organized every year in cooperation with the local tourism department. Aside from this, the community has developed one museum and one artist compound in the Kali Code area. Unfortunately the museum has no sufficient collections yet, while the artist compound has not been yet used for cultural activities.

iii. River trekking

Another tourism potential is river trekking for about 1-2 hours. Tourists can go sightseeing along the river in the mornings.

In 2006 the government conducted a workshop on an urban renewal project in Kampung Sayidan. The workshop was conducted to develop Kali Code, particularly the southern part of the city, as buffer zone for east Malioboro, which has been popular for tourism. The workshop planned a project that would be allocated with a high government budget. However the project implementation did not go as the Kali Code community expected: many of the promised projects failed to develop, such as garden lamps, fishing areas, and outdoor facilities for children.

The Kali Code community is still hanging on to the dream to develop the area as tourist destination, as they know this will pave the way for the community to increase thir income. However they also know this will not be an easy task: they will need more than just infrstructure and facilities. They will also need to protect and maintain a clean and beautiful river to attract tourists. And this will need a lot of discipline from within the community to change bad habits, such as disposing household rubbish and industrial waste in the river.


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II. FRAMEWORK OF PROJECT

1. ParticipantsThe participants in this study trip will consist of 8 API Fellows from Japan, Malaysia, the Philippines, and Thailand. Only API Fellows who have completed all API obligations will be able to apply. Other participants will come from Indonesian API Fellows, approximately 8-10 persons, who will act as coordinators of the study trip, translators, and will support the activities of the API Fellow from other countries.

2. Application for ParticipationApplication forms should be submitted to the Indonesian working group leader (Ms. Tatak Prapti Ujiyati: [email protected] or [email protected]) by October 15, 2010. For the application and selection process, refer to the “Standard Selection Rules and Terms for Foreign Site Participants”.

3. Preparatory ProcessSeptember 2010 Circulation of Handbook.October 2010 Preparation for selection process and the list of core members from

applying countries. Prepare the study's issues and communicate with Kali Code community on the study process.

October 15, 2010 Deadline for submission of Application Form.October 16 – November 2010 Selection Process and Endorsement of participants.15 November 2010 Announcement of candidates.16 November 2010 – January 2011 Communicating with participants and logistic arrangements such

as finalizing the schedule of study trip, visa preparation and application, collecting data of participants, hotel arrangements, and preparations with community leaders, etc.

January 2011 Indonesian Fellows visit Kali Code community.

4. Duration of site visit (10 days): 13-22 February 2011

5. (Draft) Schedule for site visit in February 2011 (to be confirmed)

ActivitiesDate Venue

Day 1

Day 2

Day 3

Morning: Half day seminarAfternoon: Orientation (location, resource persons,methodology, grouping of participants)

Whole day: Participants arriveEvening: Introduction and welcome party

Whole day: Visit Mount Merapi Museum, Mount MerapiNational Park, and upper course of Kali Code river.

Hotel

Hotel/universityHotel

Field site


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Day 9

Day 10

ActivitiesDate Venue

Day 5

Day 6

Day 7

Day 8

Whole day: cultural and social activitiesEvening: Camping at beach

Morning: visit government offices (or universities, NGOs)who have programs in Kali CodeAfternoon: visit community groups (individual/group activities)Evening: visit community groups (individual/group activities)

Whole day: workshop and sharing experiences between KaliCode case and country participant's case relating toriver/water management Evening: preparation to visit Governor/Mayor office

Yogyakarta

Field siteField site

Yogyakarta

Field sitePrambanan temple

Field siteKukup or Krakal

Morning: visit government offices (or universities, NGOs)who have programs in Kali CodeAfternoon: visit community groups (individual/group activities)Evening: See Ramayana dance

Field site

Hotel

Morning: Visit Governor/Mayor office and followed bypress release and dialog with mediaAfternoon: free activities

Yogyakarta

Leave Yogyakarta

Day 4 Morning: Kali Code trekkingAfternoon: visit community groups (individual/group activities)Evening: visit community groups (individual/group

Field site

6. Framework for Site Activities

Participants will consist of 8 foreigners and about 8-10 Indonesians, which will come to a total of about 16-20 participants. Indonesian participants will consist of API Fellows and an external person, who will act both as translator and coordinator for the small group, and will also share their experiences with the group.


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The participants will join different activities in accordance with their regional framework of study. A participant must state clearly in her/his application form their interests and purpose of the study. Additional communication will be conducted between participants and the Indonesian working group. The study can be done by individuals or groups depending on the issue of study.

The regional project's objective is to study community-based natural resource management in its different aspects such as economic, social, cultural, and related issues, including policymaking. Using holistic and cross-disciplinary approaches, the participants should have close interaction with the villagers through various activities, such as joining the activities with villagers, dialogue with villagers (both men and women), and river walks or trekking, which is part of the community's eco-river tourism activities. These activities will provide knowledge on people's way of life, how they live in harmony with the river/nature. The participants will share their experiences and knowledge with the villagers, and come out with the desired output as stated in his/her proposal.

The details of the schedule of activities and logistics will be finalized and sent to all participants soon after the completion of the participants' selection process, in coordination with the villagers. Details will be sent out 1-2 months before the actual activity starts.

7. Seminar and workshop

One half-day seminar and one daylong workshop will be organized. The half-day seminar will be a discussion with academics and outsiders who have knowledge or have studied the Kali Code community. The orientation/introduction of Kali Code community will be presented by community leaders on the afternoon of the second day.

The workshop will be a summary, reflection, and sharing among community leaders, academics, and participants. The participants will prepare issues on community-based natural resource (river) management from his/her respective country to share with the group. Their experiences and knowledge will be shared and discussed at the workshop for everyone to gain deeper insight.


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III. APPLICATION FORM FOR FOREIGN PARTICIPANTS

1. Name of Applicant :2. Contact Address :3. Country of Residence :4. API Fellowship Period : Batch No.:5. Field of expertise :

6. Are you involved in any of the Regional Project activities in your own country? If not, are you planning on doing so?

7. What aspects of human-ecological balance are you most interested in? What specific issues are you most interested in?

8. What kinds of specific activities do you plan to undertake during the site visit? Please elaborate.

9. What would you require from the host RPWG to undertake these tasks and activities?

10. Please name any API Fellows of any member countries whom you want to collaborate with in your undertaking at the site visit?

11. The Regional Project entails product developments at both the regional as well as the country courses.

A. At the regional course, three main products will be developed, namely a 90-minute digital documentary, a book and a website. Thus, how will your participation in the site visit specifically contribute to the Regional Project's product development? Please elaborate:

a. Digital Documentary :b. Book :c. Website :

B. At the country course, various site-specific products will be developed. How can your participation in the site visit directly contribute to the development of these products? Please elaborate.

1

2

1

2

Please submit this Application Form to the Regional Project Working Group (RPWG) Leader of your own respective country, while cc-ing the RP Manager

Only API Fellows who have completed their obligations to the fellowship are eligible to apply.([email protected])


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mailto:([email protected])

I hereby state that the information provided above is correct to the best of my knowledge. I understand that any false claims made above can be a cause for cancellation of endorsement to the site visit.

Date:

------------------------------------------Name of Applicant

Signature

3

By signing this Application Form, it is assumed that the Applicant fully understands the requirements, terms and conditions upon which the site visit was planned for.

3


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IV. Standard Selection Rule and Term for ForeignSite Participants

1. General Principles1.1 Participants shall take part in site visit activities throughout.1.2 Participants shall collaborate with local communities in a manner consistent with the host

country's Regional Project Working Group's (RPWG) terms of engagement with them.1.3 Reflecting the nature of API Community, participants should be diverse in their specialties and

disciplines.1.4 According to necessity, consultation with 3 sub-groups of Book, Documentary, and Web site

should be made for the integrity of the Regional Project and for the betterment of the end product.

1.5 Any participants in foreign country activities should join the RPWG of the sending country.

2. Selection of Site Visit Participants from Non-host Countries2.1 There shall be 8 participants from non-host countries; 2 fellows from each country.2.2 Up to 4 participants shall be selected from among applicants by host country's RPWG. The rest

of participants shall be selected from among the core members' list.2.3 The core members' list shall be prepared by each member country and submitted to the Council

of Working Group (CWG) in advance, before any selection process starts.2.4 The core members' list shall contain fifteen nominees (3 nominees from each member country),

who are supposed to get involved in the Regional Project all throughout the process.2.5 In selecting participants from the core members' list, the host country should respect opinions

from non-host countries.2.6 In case any country WG would like to nominate 2 participants from the core members list,

consultation shall be followed between that country RPWG and the host country's RPWG.2.7 Selection of participants should be done on the basis of the integrity of the API Regional Project.

3. Core Members' List3.1 Core Members List offers a pool of human resources, through which API Regional Project can

maintain its continuity, integrity, and quality.3.2 Core Members List can contain no more than 3 API Fellows. Without any special reason, Core

Members List should not be modified. In case the necessity to change the Core Members List occurs in any member country, that country should seek permission through the CWG with adequate written explanation.

3.3 Each National WG shall decide and prepare the Core Members List until January 2009 and submit it to the CWG. On receiving the Core Member's List from every member country, the CWG would combine list and submit to the Regional Project Management Team (RPMT) and Regional Project Manager (RPM)


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3.4 The way to decide the Core Members List is subject to each member country, on the condition that its decision comes from the consensus within the RPWG and that that list accords to the purpose of the Regional Project. Before submitting the list to the CWG, formal acceptance should be taken from the person on the list.

3.5 Each country RPWG shall decide how to distribute foreign site visits between three representatives to the core members' list. RPWG leader of the sending country shall inform the name of the recommended participant from the Core Members list to the RPM, when he/she submit all other Non-Core Members' application forms to the RPM.

4. Non-Core Members' Application4.1 Non-Core Members of API Fellows can apply for the participation in the site visit activities.4.2 When Non-Core Members apply for the participation in any site visit, applicant should send

their application form to the RPWG leader of his/her country. If applicant proves to be eligible to send application form to the host country, the application form will be submitted from the RPWG leader to the RPM. After summarizing all application forms into one Application Form Matrix, RPM shall submit all application forms and the Matrix to the CWG, as well as the Regional Committee (hereafter RC)/RPMT.

4.3 Application forms should be attached to the 'Handbook' for participation. It needs to be in a standardized format, which includes a signed sheet of confirmation to comply with requirements. Application form should be submitted to the host country at least 6 months in advance, before the site visit activities are implemented.

4.4 Upon receiving application forms and a Matrix from API fellows through RPM, the RPWG of the host country selects the participants, on the basis of the purpose and the integrity of the Regional Project. The RPWG of the host country shall compile selection recommendation and a letter to the CWG. Selection recommendation shall be prepared in the name of the RPWG leader of the host country. It should include the criteria of selection, names of recommended participants, application forms attached and justification for recommendations.

4.5 Non-host countries can offer opinions on the selection in the CWG, before the final decision being made. CWG and the leader of the National WG mark as low priority those who have been already selected as foreign participants to other foreign sites.

4.6 CWG, as a collective body, shall endorse the final result of the selection of Non-Core Member applicants. CWG leader shall send a letter to the RC/RPMT in the name of CWG. The letter should include the criteria of selection, names of recommended participants, application forms attached and justification for recommendations. CWG leader may send comments, if necessary.

5. Endorsement and Notification of selection results5.1 RC/RPMT shall endorse the final result of the selection of Non-Core Member applicants and

recommended foreign participants from the Core-Members list. RC/RPMT shall prepare and disseminate a letter to the API Community. The letter shall be prepared in the name of RPMT, which will be assisted by RPM.

5.2 After the endorsement of the all foreign participants to the site-visits, RPM shall draft a notification letters in the name of CWG to all applicants, including recommended members from the Core-Members list, selected applicants, as well as rejected applicants. Upon completion of notification letters, CWG leader sends notification letters to all applicants.


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