Cultural keystone species: a new approach in the interaction between traditional people and protected area

Arzyana Sunkar 1), Yohana Elsi Wello 2), Kelompok Pemerhati Ekowisata 3)
1) Department of Forest Resources Conservation & Ecotourism, Faculty of Forestry, Bogor Agricultural University, Indonesia Email: arzyana@yahoo.com 2) Temporary Staff at Manupeu Tanadaru National Park Email: kindewello@yahoo.com 3) Forest Resources Conservation & Ecotourism Students Association Email: himakovafahutan_ipb@yahoo.com

Certain species had significant roles in maintaining the balance of a culture, termed by Garibaldi and Turner (2004) as cultural keystone species (CKS) that is the culturally salient species that shape in a major way the cultural identity of a people, as reflected in the fundamental roles these species have in diet, materials, medicine, and/or spiritual practices. The identification of CKS contributed to the information on how certain cultures interacted with their environment and the way they utilized resources. This article discussed the distinction in resource utilization within a protected area between two indigenous cultures in Indonesia through determination of their cultural keystone species. Data and information were collected from two traditional communities, i.e., the Dayak tribe living in Betung Kerihun National Park in Kalimantan and from the Sumba tribe living in Manupeu Tanadaru National Park in Lesser Sunda Island. The identification of CKS follows the Index of Identified Cultural Influence of CKS (Garibaldi and Turner, 2004). Data and information were gathered from interviews. Results of the studies showed that the cultural keystone species from both cultures showed the degree of interaction between traditional communities and the protected areas. Species most closely associated with both tribes were species related to customs, consumption and building materials. The Dayak tribe was very much dependent on resources within the national park, whereas the Sumba tribe depended much on resources that came from local reproduction. The different means of resource utilization of both cultures showed the importance of using CKS in valuing the level and intensity of interactions between traditional people and protected area. Furthermore, it showed ways of local efforts in sustainable utilization of species. This information can be use further in determining the level of participation between people living adjacent to a national park and the national park management. Keywords: cultural keystone species; traditional people; Dayak tribe; Sumba tribe; resource utilization A. Introduction Protected areas are regarded as the last frontier for the protection and preservation of biodiversities, including fauna, flora and landscapes. The presence of protected areas is expected to provide significant roles in natural resources management within the stated protected areas.

Conservation efforts for a protected area cannot stand alone. Facts suggest that roles of local people living surrounding a conservation area tend to contribute positive results for the protection of such areas (Gunawan et al, 2003; Wollenberg et al., 2001; Bayu, 2000; and Kusnanto, 2000). This is in line with the new paradigm in protected area management, which emphasizes on the participation of local people in the management efforts based on the understanding of local social, economical and cultural condition of the local people. One such important aspect that has been for so long been ignored but currently received acknowledgements for its significant contributions is culture. Ramakrishan (2007) has shown the positive correlation between cultural diversity and biodiversity, where an increase of cultural diversity shows higher preservation level of biodiversity. Therefore, the effort to preserve a culture will provide positive impacts on biodiversity preservation. When talking about protected areas management, many concern with biodiversity protection. Furthermore, richer biodiversity is often found in areas close to where traditional people live. Based on this, it is important then to learn about what species are important to these people. In relation to this, similar to the term keystone species in the field of ecology, where it has an important meaning for the preservation of ecological area, related to species and culture, Garibaldi and Turner (2004) introduce a concept called Cultural Keystone Species (CKS) which is a species that defines the cultural identity of a group of people and relates closely to the local community. CKS is important to maintain stability within a cultural group (Cristancho and Vining, 2004). Some important elements associated with this concept include the utilization, abundance and functions of such species on the structure of the culture, physical and social life of the local people. Study of CKS important to a certain group of traditional community around a protected area is to increase the effectiveness of protected area management by involving the locals in the management process, as well as for the conservation of local culture through the conservation of cultural keystone species. B. Method B.1 Locations of Study

The study was conducted in two national parks in Indonesia. The first was conducted in villages within Betung Kerihun National Park (BKNP) within the Province of West Kalimantan to obtain data from the Dayak community from July 4-13, 2005 and in Manupeu Tanadaru National Park (MTNP) within the Province of East Nusa Tenggara to obtain data from the Sumba community from August November 2007. B.2 Method of Data Gathering B.2.1 Data Collected The identification of cultural keystone species follows the Index of Identified Cultural Influence/ICI of cultural keystone species (Garibaldi and Turner, 2004) which must include the following components:

1. Intensity, type and multiplicity of use; 2. Naming and terminology in a language, including the use as seasonal or
phenological indicators; 3. Role in narratives (legends, songs, poems, etc), ceremonies or symbolism; 4. Persistence and memory of use in relationship to cultural change; 5. Extent to which it provides opportunities for resource acquisition; and 6. Level of unique position in culture B.2.2. Method of data collection Data were collected from 4 (four) watershed area within the Betung kerihun national Park (Embaloh, Mendalam, Sibau and Kapuas) and 4 (four) villages of within the Manupeu Tanadaru National Park (Beradolu, Manurara, Katikuloku and Kambatawundut) representing different cultural characteristics/sub-tribes: Iban and Tamambaloh (Embaloh); Tamam, Kayan and Bukat (Mendalam); Tamam (Sibau); Punan (Kapuas); Loli (Beradolu); Anakalang (Manurara); Wanokaka (Katikuloku) and Lewa (Kambatawundut). Data were gathered using key informant interview with the leaders of the sub-tribes as well as acknowledged persons (the elders), head of the national parks, using snow ball method. The interviews were conducted using non-structured questionnaires. Observations were also conducted during the conduction of cultural activities as well as during interviews to obtain data on direct utilization of species, cultural related materials and ceremonies. B.2.3. Method of data analysis

Analysis of the data had been modified from Garibaldi and turner (2004, Christancho and Vining (2004), The Snow Leoprad Conservancy (2007). Due to field condition the rating for the Dayak and Sumba tribes are different as follows: i. Dayak communities 5= very high utilization 4= high utilization 3= moderate utilization 2= low utilization 1= not use ii. Sumba communities 3= high utilization 2= moderate utilization 1= low utilization 0= not use Scores were given by the objective answers of the interviews as well as considering the local people aspirations and opinions. The score for each species are added to give the total sum. The CKS are rated based on the highest to lowest scores. C. Results and Discussions C.1. Results C.1.1. CKS for Dayak communities The species most closely associated with the Dayak communities within and surrounding the Betung kerihun National Park were dominated by birds, mammals and plant. These were Rhinoceros Hornbill (Buceros rhinoceros), Great argus (Argusianus argus), Wild boar (Sus scrofa) and Iron wood (Eusideroxylon zwageri) (Table 1). Table 1. Cultural keystone species (CKS) for the Dayak communities within the Betung Kerihun National Park, West Kalimantan Province
No Element of Cultural keystone Species Score Buceros rhinoceros Argusianus argus Sus scrofa Eusideroxylon zwageri

Intensity, type and multiplicity of use

Is the species used intensively (routinely and/or in large

quantity

Does the species have multiple use?

2.

Naming and terminology in a language

3.

Does the language incorporate names and specializedvocabulary relating to the species?

Role in narratives, ceremonies or symbolism

4.

Is it prominently featured in narratives and/or ceremonies, dances, songs, etc?

Persistence and memory of use in relationship to cultural change

Is the species ubiquitous in the collective cultural consciousness and frequently discussed?

5.

Extent to which it provides opportunities for resource acquisition Level of unique position in culture

Is the species used as a trade item

6.

Would it be hard to replace this species with another available native species?

TOTAL
Source: KPE (2005)

31

27

22

20

C.1.2. CKS for Sumba communities The study identified 7 (seven) key species important for the Sumba community comprised of 4 (four) fauna and 3 (three) flora species, i.e: Betle (Piper Betle) and Pinang (Areca catechu), Mayela (unknown scientific name), Domestic chicken (Gallus domestica), Domestic pig (Sus domesticus), Water buffalo (Bubalus buballis) and Horse (Equus caballus). Table 2. Cultural keystone species (CKS) for the Sumba communities within the Manupeu Tanadaru National Park, East Nusa Tenggara Province

No Element of Cultural keystone Species 1

Score* A B C D E F

Intensity, type and multiplicity of use

Is the species used regularly and/or in large quantity and have multiple uses for?

2. Species utilization for traditional purposes

Does the species have significant purpose for the tradition?

Role in narratives, ceremonies or symbolism 3.

Is it prominently featured in narratives and/or ceremonies, dances, songs, etc?

Persistence and memory of use in relationship to cultural 4. change

Is the species ubiquitous in the collective cultural consciousness and frequently discussed?

5. Extent to which it provides opportunities for resource acquisition 6. Level of unique position in culture

Is the species used as a trade item

Would it be hard to replace this species with another available native species?

3 17

3 17

3 16

3 15

3 15

3 13

TOTAL

Note:*: A = Piper betle & Areca catechu; B= Gallus domestica, C= Sus domesticus; D= Bubalus buballis; E = Equus caballus; F= Mayela Source: Wello (2008)

C.2. Discussions The determination of the four species as the CKS for the Dayak communities were based on the interaction intensity of the local people with the species. These species were embedded in their cultural traditions, ceremonies, dances, songs and symbols. Determination of Rhinoceros hornbill as Dayaks community symbol proved the close relationship of the bird with the life of the local communities. Furthermore, until now,

this bird is still used by the Dayaks as the provisions utility for ceremony or ritual customs. Great argus is another bird that had important meaning for the Dayaks. This bird was used also as the provisions utility for ceremony or ritual customs, e.g., used by the Dayak Iban groom as head embellishment. Great argus also has important and philosophical meaning for the Ibans, as the community symbol. Other animal that had high interaction with the Dayaks was wild boar. They could be found in almost every village within the dayaks communities. Most family in Dayak who lived in a village owned this animal as livestock. The meat was eaten and the horn was used for mandaos (Dayaks traditional weapon) decoration. Furthermore, the boar was also use for provision utility in a Dayak marriage tradition (brought by an Iban groom when they got into the long house (Dayak traditional house) where he celebrated his marriage). The ironwood also had high connections to the Dayaks. The wood was used as raw material to build long house. The great endurance and quality (up to hundreds years) made it highly needed and became the prime material in building the traditional house. These results clearly showed that the Dayak communties are very dependent on the existing area within the Betung Kerihun National Park, as the majority of their CKS are provided by the forest within the national park. Differ from the Dayak communities, CKS for the Sumba communities are dominated by domesticated species, which made their harvest easier fro the local people. Out of the seven species, one species, that is the Mayela wood, was still harvested from within the national park, while the remaining species were domesticated species. These showed that the local Sumba Communities were not dependent on the Manupeu Tanadaru National Park. Although different in their source, all the CKS for both traditional communities showed the important of such species for traditional rituals/ceremonies, food and building materials. The different source of obtaining their CKS showed the different level of dependency of the local traditional people on the presence of forest within the national park, thus each showed the level of interaction between local people and conservation areas. One very important thing from the analysis of the study is that all the CKS were related to the principles of both cultures, that is related to resources management system. Both cultures showed high importance of preserving the CKS based on sustainability, collectivity, biodiversity, subsistence and customary laws as follows:

a.

Sustainability The most distinct aspect is that both cultures viewed nature as a common house rather than economic asset or wealth. It is clearly reflected in the use of ritual to ask for permission which is carried out before any activities done. By doing so, the species are treated not only for the benefits of human beings but also for all beings. Therefore, destructive and exploitative activities are avoided to maintain harmony with nature.

b.

Collectivity The scores for the intensity, type and multiplicity of use showed that the nature with all its resources is managed based on the principle of collectivity for common benefits.

c.

Biodiversity One of the most obvious distinctions of the resource management in both cultures, biodiversity is the top priority not for productivity.

d.

Subsistence Both communities exploited the CKS for subsistence purposes, thus tolerable by the environment.

e.

Customary laws The management and exploitation of the CKS is done based on customary laws which have been formulated in such a way that guaranteed the sustainability of the nature All of the above are very much related to the conservation of the surrounding national parks, whether the source of CKS came from the wild or domestication efforts.

D.

Conclusions Many of the areas of highest biological diversity such as conservation areas are inhabited by traditional people. Inevitably, the beliefs and practices of these traditional people have positive relations on their use and conservation of biodiversity. This information is very important to increase the participation of local people in conservation area management. If we applied the five principles of CKS management as stated earlier, we undoubtedly shall achieve what we know as sustainable development. It is obvious that traditional peoples such as the Dayaks and the Sumba communities have practices this so-called sustainable development for years of generation.

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