The Potential of Cultural Ecological Knowledge Contribution in Resources Management of a Volcanic River Basin

Improving the nexus of resources management in the case study of Opak Sub-basin, Yogyakarta, Indonesia

Vicky Ariyanti,

Peter Scholten, Jurian Edelenbos

Institute for Housing and Urban Development Studies

Erasmus University Rotterdam

Introduction

Main RQ: “Could cultural ecological knowledge (CEK) have influence on water resources management?” 1st Sub-RQ: “What is CEK in the context of a volcanic river basin management?”

Case 1) Argomulyo

Case 2) Gowongan

Case 3) Kebonagung

Case: Yogyakarta Special Region

Progo Opak Serang River Basins Territory

Source: RPSDA WS POS, BBWS SO 2014

Vo

lcan

ic R

iver

Bas

in

Cultural Ecological Knowledge (CEK)

Lahar Resources Management (LRM)

Integrated Water Resources Management (IWRM)

Overall Conceptual Framework

Potential contributions

focus of this paper Nexus Approach

5 senses wisdom: Human indirect senses indicators

Visual

Touch

Hear

Taste

Smell

CEK Conceptual Framework

Historical experiences:

Knowledge generation

Response

Conservation

Temporal experiences

Nature dynamics

Mechanism of transfer:

Institutionalized structure

Institutionalized dynamics

Internalization: Myth Rituals Resources management practices Worldview Values

CEK definition: “collective body of knowledge and beliefs passed through generations, which explain about the human – nature relationships“ (Ariyanti, 2016)

Source: Author’s elaboration based on (Berkes, Colding, et al., 2000; Howes and Chambers, 1980; Agrawal, 1995)

Point of view Method Length No. Site visits

Researcher Deep interview Observation

3 hours 1

Researcher as observer Observation 1 week 2 (6 hours/visit)

Point of view Method Length No. Site visits

Researcher Deep interview Observation

3 hours 1

Researcher as observer Observation 1 week 2 (6 hours/visit)

Individual

Focus Group

Week 1:Pilot Study/ Observation period 1

Week 2: Observation period 2

Week 3: Validity check

1st week check

2nd week check

3rd end check

Individual

Point of view Method Length No. Site visits

Researcher 0bservation 3 hours 1

Participant Participatory exercises on 4 dimensions: Natural – definition Spatial – maps Temporal – time line Organizational – stakeholder map

1 day 1

Introduction

Methods for primary data

Unit of analysis: communities

Un

it o

f an

alys

is:

org

aniz

atio

ns

Philosophies: 1. Yogyakartans Life Philosophies: Manunggaling Gusti ing kawula; the unity of the human with God Sangkan paraning dumadi; remember the origin and purpose of life Hamemayu hayuning bawono; beautifying the beauty of the world 2. Merapi is my ancestor (Mbah) 3. Islamic influence on in the hamemayu philosophy

Bawono Langgeng

Bawono Gedhe

Bawono Cilik

CEK findings on Yogyakarta Special Region Level

Myth of: 1. Merapi: the origin of human, the spiritual kingdoms, reigns at the summit of Mt. Merapi 2. Ratu Kidul: the death, reigns in the South Java Sea, also a deity

Source: Author’s elaboration based on Endraswara, 2013

Layers of the Javanese world (Bawono)

Water works of Kraton

Ancient irrigated lands

Mataram channel Temples & rivers

Source: Kementrian Pekerjaan Umum, 2012

Source: Ertsen and Ravestijn, 2008

Artifacts

Source: Based on https://www.google.com/mymaps, 2016

Source: Ariyanti, 2006

Philosophical plain

Source: Daldjoeni, 1978 and Retnowati, 2014

Resource management practices relate to 5 senses wisdoms

Seasonal Calendar: Pranata Mangsa

Artifact: Philosophical axis -spatial planning of Kraton

Source:Troll, Deegan, et al., 2015

Source: Dinas Kebudayaan DIY, 2012

Map of cultural heritage: the axis

Map of volcano-earthquake interaction

Practices

On Mt. Merapi’s 700 years eruption cycle, where each big cycle brought new era to the Mataram Kingdom (now Yogyakarta Sultatanate), however the 2010 was not categorized as the biggest for the cycle 4 (wangsit from the elders’ of Kraton)

2. Wangsit (revelations) At Mt. Merapi

At Parang Kusumo Beach

Source: Troll, Deegan, et al., 2015

1. Selametan: Labuhan (thanksgiving ceremony)

On geomorphological condition of Yogyakarta as the geger bulus (back of turtle) was chosen as a flood free zone in 1755 (wangsit of the 1st Sultan)

Source: Author, 2017

Source: Author’s elaboration based on interviews 2016

CEK Patterns in Yogyakarta Special Region Level

Historical experiences:

Knowledge generation: through Keraton people

Response: managing natural resources, evacuation during eruption, spatial planning, time planning.

Conservation: the mountain and sea

Temporal experiences Merapi eruptions, seasonal patterns Javanese calendar

Nature dynamics: Volcano-river basin-Sea

Mechanism of transfer:

Institutionalized Structure: Sultanate form of government Javanese Society’s structure

Institutionalized dynamics: Patron-client

Internalization Myth: (relates to context of VRB) Ratu Kidul: the Queen of South Java Sea ruler of spritual kingdom, the lampor ( Merapi : ancestors place Rituals: relates to balance of macrocosm Selametan (thanksgiving)

Artifacts: results of spatial planning knowledge; axis, Sultan Ground-Wedi Kengser, temples & rivers, resource management: ancient water network, Mataram channel

Resource management practices: Wangsit on 700 years eruption cycle, geger bulus, lahar occurrences Pranata mangsa (Javanese seasonal calendar)

Worldview: Philosophies of Manunggaling kawula Gusti (unity of people with their King ) Sangkan paraning dumadhi (remember the origin and purpose of life) Hamemayu hayuning bawono (beautifying the beauty of the world ) Merapi is my ancestor

Values: relates to the philosophies; obeying the ruler, do good to humanities and environment, fatalism attitude towards Merapi

legitimatization

sym

bo

lizat

ion

symbolization

5 senses wisdom

Visual:Indicators of Pranata mangsa (flowering of Mango tree, Kapok flower breaks, etc.) Lampor = flood visual Visual of conservation and tree types

Touch: indicators of pranatamangsa (temperature falls or rise, etc.)

Hear: indicators of pranatamangsa (sound of cats in mating season, baby birds hatching, etc.)

Taste: -

Smell: -

legitimatization

symbolization

layers of forms of knowledge

Historical experiences:

Knowledge generation: through elders experiences

Responds: evacuation during eruptions, lahar, pyroclastic flow, management of water and volcanic aggregates as construction materials

Conservation: the Mountain and rivers

Temporal experiences - the eruption and season

Nature dynamics: Volcano eruption, pyroclastic flow, lahar, flood

Mechanism of transfer:

Institutionalized Structure: Sultan-Juru Kunci (gate keeper) of Merapi- people

Institutionalized dynamics: patron-client between the rulers to the villagers

Internalization: Myth The Gendol River-Merapi: place of spirits Patih Jayaningrat Rituals: Selametan (thanksgiving) Tambak Kali Gendol

Artifacts: relates to safe zone from lahar The Gendol River (macro level) The tomb of Patih Jayaningrat (mezzo level) The bride stones (micro level)

Resource management practices: Wangsit on lahar flood occurrence by the Sutan HB IX Sand mining Utilization Opak’s Baseflow Pranata mangsa (partly practiced)

Philosophies: Hamemayu hayuning bawono Living with Merapi: God is the creator of all, human should be respectful to the volcano (environment), when it erupts nothing can stop it and human should life in harmony with nature

Values: relates to Javanese philosophies, such as respect to the elders, gotong royong, relates to living with Merapi philosophies in volunteerism towards neighbors especially during natural disasters

CEK Patterns in Argomulyo

sym

bo

lizat

ion

legitimatization 5 senses wisdom:

Visual: Pranata mangsa: rendheng, ketigo Eagle fly direction = lahar direction

Touch: heat of the land and water stays 1 year after the eruption

Hear: Sounds of lahar differ from flood

Taste: stale water after eruption due to Fe or Sulfur

Smell: eruption created smell of Fe or Sulfur for ground water

legitimatization

symbolization

layers of forms of knowledge

Mechanism of transfer:

Institutionalized structure: Paguyuban RW

Institutionalized dynamics: elder & the indigenous versus the incomers

Internalization: Myth: relates to volcanic up-down stream context Ratu Kidul-lampor and the axis Rituals: balance of macrocosms bawono) Labuhan and Merti

Artifacts: context of spatial planning in VRB: Tugu as the starting of imaginary axis and floodplains: Sultan Ground-Wedi Kengser

Resources management: no longer believe in pranata mangsa, water quality degradation, lahar as sand sources, cycle of flood and lahar management

Worldview: the philosophy of Hamemayu hayuning bawono

Values: almost forgotten, but some are still exist in the case of disaster and cultural events, relates to the hamemayu philosophy: gotong royong, volunteerism.

CEK Patterns in Gowongan

sym

bo

lizat

ion

Historical experiences:

Knowledge generation: Through elders & leading person

Response: lahar and flood evacuation

Conservation: -

Temporal experiences: cycles of flood and lahar (reminded in history)

Nature dynamics: flood, lahar

legitimatization 5 senses wisdom:

Visual: Rain calculation to time = flood coming (max. 3hours) Flood cycles during certain rainy season Water quality from types of fishes in the river

Touch: -

Hear: the sound of flood coming

Taste: -

Smell: -

legitimatization

symbolization

layers of forms of knowledge

Historical experiences:

Knowledge generation: by leading person & elders

Response: the use of lahar sediments as agricultural land, volcanic ash as fertilizer

Conservation: the river

Temporal experiences: season

Nature dynamics: flood, lahar sedimentation

CEK Patterns in Kebonagung

sym

bo

lizat

ion

legitimatization Mechanism of transfer:

Institutionalized structure: Structure in tourism communities (desa wisata) & agriculture group (poktan)

Institutionalized dynamics: tourism and agriculture community activities

Internalization: relates to downstream context and history of Kraton Myth-Artifact: Opak River and the Lumpang: the stone mortar from ancient Javanese civilization, relates to the Rituals: Wiwitan Nini Thowong Performances

Artifacts: results of river’s dynamics and human development The lumpang Sultan Ground-Wedi Kengser

Resource management practices: Pranata mangsa Fallow land Use of wedi kengser as farm land

Worldview: philosophy of farmers acceptance always thankful to the Creator: nrimo

Values: relates to nrimo philosophy; gotong royong (help one another any given times, especially during difficult times), use of wedi kengser as temporary agricultural lands

5 Senses Wisdom

Visual: Soil fertility indicators Merapi Ash as fertilizer pranata mangsa indicators (broken land, cat mating season, etc.)

Touch: pranata mangsa indicators

Hear: pranata mangsa indicators (cat mating season, etc.)

Taste: -

Smell: -

legitimatization

symbolization

layers of forms of knowledge

Proposed overall CEK patterns in this case study

Historical experiences: natural dynamics,

response, conservation,

temporal experiences

CEK

Philosophies & values

Ever symbolization process

Legitimatization process corridor

Types of mechanism of transfer

Conclusions The process of CEK formulations:

historical experiences legitimatization forms of knowledge in ever-symbolizations

The CEK is still in use (partially or holistically)

Potential contributions of CEK in volcanic river basin management:

transfer of knowledge or communication strategy,

water and lahar related disaster strategy,

water-lahar resources management practices with contextualization of modern scientific approaches

Outlook • Based on these results, there are traces of nexus approach as interrelations between water, volcano,

and lahar resources management using CEK • As the next stage, further development of interrelations between the management of these

resources will be dealt using the nexus approach. • This approach will be used to answer the next sub-RQs: “What are the current policies for managing

integrated water resources management in a volcanic river basin?” and ”What are the relations of lahar risks management (LRM) in integrated water resources management?”

References

• Agrawal, A., 1995. Dismantling the divide between indigenous and scientific knowledge. Development and Change, 26 pp. 413-413.

• BBWS SO, 2014. Rencana Pengelolaan Sumber Daya Air Wilayah Sungai Progo Opak Serang. Yogyakarta: Indonesia.

• Berkes, F., Colding, J. and Folke, C. 2000. Rediscovery of traditional ecological knowledge as adaptive management. Ecological Applications, 10 (5), pp. 1251-1262.

• Daldjoeni, N., 1984. Pranatamangsa, the Javanese agricultural calendar-Its biclimatological and sociocultutal function in developing rural life. Environmentalist, 4 (7), pp. 15-18. [Accessed August 2, 2015].

• Dinas Kebudayaan DIY, 2012. Peraturan Daerah Provinsi Daerah Istimewa YogyakartaNomor 6 Tahun 2012 Tentang Pelestarian Warisan Budaya Dan Cagar Budaya

• Endraswara, S., 2013. Memayu hayuning bawana: laku menuju keselamatan dan kebahagiaan hidup orang Jawa.

• Ertsen, M. and Ravestijn, W. 2008. Living Water; the development of irrigation technology and waterpower. Living Water; the development of irrigation technology and waterpower. 2008. For profit and prosperity: the contribution made by Dutch engineers to public works in Indonesia: 1800-2000. Zaltbommel, The Netherlands: Aprilis. pp. 239-271.

• Howes, M. and Chambers, R. 1980. Indigenous technical knowledge: analysis, implications and issues. In ‘Indigenous Knowledge Systems and Development’.(Eds D Borkensha, D Warren, O Werner) pp. 329-340.

• Kementrian Pekerjaan Umum, 2012. Peta Infrastruktur Kabupaten Sleman. Pusat Pengolahan Data Pekerjaan Umum. Jakarta. Indonesia.

• Retnowati, A., Anantasari, E., Marfai, M. A. and Dittmann, A. 2014. Environmental Ethics in Local Knowledge Responding to Climate Change: An Understanding of Seasonal Traditional Calendar PranotoMongso and its Phenology in Karst Area of GunungKidul, Yogyakarta, Indonesia. Procedia Environmental Sciences, 20 pp. 785-794.

• Troll, V. R., Deegan, F. M., Jolis, E. M., Budd, D. A., et al., 2015. Ancient Oral Tradition Describes Volcano–Earthquake Interaction at Merapi Volcano, Indonesia. Geografiska Annaler: Series A, Physical Geography, 97 (1), pp. 137-166.

Appendix Maps made using https://www.google.com/mymaps

Case 1 Argomulyo, upstream Opak Sabo dam

Sabo dam

Sabo dam

Sabo dam

Sabo dam

Sabo dam

Sabo dams

Case 2 Gowongan: mid-stream Opak

Case 3 Kebonagung: downstream Opak