The role of traditional beliefs in conservation of herpetofauna in Banten, Indonesia

Uyeda, Linda T.; Iskandar, Entang; Purbatrapsila, Azhari; Pamungkas, Joko; Wirsing, Aaron J.; Kyes, Randall C.

doi:10.1017/s0030605314000623

Cited by 23 publications

(19 citation statements)

References 12 publications

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“…There are many examples from Indonesia and elsewhere of social norms and taboos, enforced by informal institutions, affording wildlife protection [ 34 ]. For example, on Tinjil Island, Indonesia, taboos deter collection of water monitor lizard ( Varanus salvator ) and the reticulated python ( Python reticulatus ) targeted elsewhere for the leather market [ 35 ]; and in Madagascar taboos protect lemurs in the Indiridae family as these animals are thought to embody dead ancestors [ 36 ].…”

Section: Discussionmentioning

confidence: 99%

Tolerating tigers: Gaining local and spiritual perspectives on human-tiger interactions in Sumatra through rural community interviews

et al. 2018

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Religious beliefs and spiritual connections to biodiversity have the potential to reduce animosity towards wildlife that might otherwise present a real or perceived threat to local people. Understanding this social dynamic can therefore be important for formulating locally-appropriate species-specific conservation strategies. Using semi-structured interviews which incorporated human-tiger conflict scenarios, we investigated how beliefs towards tigers varied between ethnic groups living around a large protected area that is home to the largest tiger population in Sumatra. We gathered this information to determine the degree to which cultural tolerance may contribute to the survival of the tiger in the Kerinci Seblat landscape, Indonesia. From 154 interviewees, 133 respondents came from three main ethnic groups, Minangkabau, Kerincinese and Melayu. The majority (73.5%) of Minangkabau interviewees cited that their ethnic group had customary laws regarding tigers, as did 52% of Melayu and 44% of Kerincinese. Irrespective of ethnicity, most participants did not perceive there to be a connection between Islam and tigers. All participants acknowledged the existence of zoological tigers and two groups (Minangkabau and Kerincinese) held a strong common belief that different types of spirit tigers also existed. From presenting different human-tiger conflict scenarios, with varying levels of severity towards livestock or human life, an unprovoked tiger attack in the village elicited the most calls for the tiger to be killed. Yet, if a village or family member was killed by a tiger whilst hunting in the forest then most respondents across all ethnic groups said to do nothing. The frequency of this response increased if a tiger killed someone in the village who had committed adultery, reflecting beliefs associated with the role of the tiger as an enforcer of moral rule. Our study highlights the importance of consulting with local communities who live in close proximity to large and potentially dangerous carnivores when developing conflict mitigation strategies, which hitherto has not been the case in Sumatra.

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Section: Discussionmentioning

confidence: 99%

Tolerating tigers: Gaining local and spiritual perspectives on human-tiger interactions in Sumatra through rural community interviews

et al. 2018

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“…Currently, there is enthusiasm among both natural and social scientists, as well as conservation practitioners, regarding the use of cultural taboos to create productive points of connection between environmental groups and local populations (Cinner et al, 2009;Etiendem et al, 2011;Golden and Comaroff, 2015a;Jones et al, 2008;Lingard et al, 2003;Rabearivony et al, 2008;Rahaingodrahety et al, 2008;Riley, 2010;Uyeda et al, 2016). 1 This work broadly defines taboos as collections of informal cultural institutions that influence the behaviour of individuals within a shared community of practice (Colding and Folke, 2001;Golden and Comaroff, 2015a).…”

Section: Introductionmentioning

confidence: 99%

Community Conservation and the (Mis)appropriation of Taboo

Osterhoudt¹

2018

Development and Change

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Community conservation initiatives have long struggled to forge productive relationships with the people living in and around protected areas. Currently, there is enthusiasm among conservation researchers and practitioners regarding local cultural taboos, which often appear to conserve species and landscapes of ecological importance. However, in incorporating local taboos into conservation programmes, there is the risk that these culturally sophisticated institutions are used in a highly reductionist manner. Drawing from ethnographic work in Madagascar, this article highlights how the simplification of cultural taboos can exasperate already fraught relationships between communities and conservation organizations, and undermine the very environmental outcomes that groups seek to promote. This reductionist approach can also lead to the harmful appropriation of local meanings and resources. Overall, while working with local taboos may potentially offer an alternative to neoliberal models of conservation, scholars and practitioners should recognize the dynamic and interconnected processes connected with taboos, instead of regarding them as static and interchangeable products.

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“…Culturally, the Indonesian society is part of the Eastern culture that emphasizes harmonious principle within human-environment relationship [7]. This principle is the ethics foundation that could be found in customary law in Indonesia, for example, forbidden forest [8], sasi custom [9], taboo [10], human-plants relationships [11], or human-animal relationship [12].…”

Section: Introductionmentioning

confidence: 99%

Reflection on Peat Swamp Fires in Indonesia

Alamsyah¹,

Suwitri²,

Kismartini³

et al. 2016

Proceedings of the 2016 International Conference on Public Management (ICPM 2016)

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Abstract-Peat swamp fires, particularly in Sumatera andKalimantan island, Indonesia, have been occur every year. Literature study shows that this phenomenon has been attracting scientists from various disciplines of science and produced significant contribution to understanding peat swamp fires and haze disaster in Indonesia. However, these studies have ignoring the contribution of networked actor to peat swamp fires and haze disaster. In fact, empirical evidence shows that it involves many actors (local, national, and global level). In this paper, the author shows that peat swamp fires and haze disaster in Indonesia, especially in South Sumatera, can be explained using policy network perspective. Early observation on this phenomenon shows that it has been created a policy community. However, their evolution tends to opposite with Hypothesis 1 and Hypothesis 2 in Advocacy Coalition Framework (ACF). Empirical research is needed to investigate this gap more deeply.

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The role of traditional beliefs in conservation of herpetofauna in Banten, Indonesia

Cited by 23 publications

References 12 publications

Tolerating tigers: Gaining local and spiritual perspectives on human-tiger interactions in Sumatra through rural community interviews

Tolerating tigers: Gaining local and spiritual perspectives on human-tiger interactions in Sumatra through rural community interviews

Community Conservation and the (Mis)appropriation of Taboo

Reflection on Peat Swamp Fires in Indonesia

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