The roles of traditional knowledge systems in orang-utan<i>Pongo</i>spp. and forest conservation: a case study of Danau Sentarum, West Kalimantan, Indonesia

Yuliani, L.; Adnan, Hasantoha; Achdiawan, R.; Bakara, Denny O.; Heri, V.; Sammy, Jim; Salim, Mohammad A.; Sunderland, Terry

doi:10.1017/s0030605316000636

Cited by 25 publications

(23 citation statements)

References 28 publications

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“…If an informant chooses to express their views through a story, it is the story that should be analyzed, rather than restricting the construct through which they are able to respond. It is often through such stories and the recounting of lived experiences that perspectives are developed, imagined, and reimagined, and also that concepts are taught and transferred [31].…”

Section: Discussionmentioning

confidence: 99%

Mahout Perspectives on Asian Elephants and Their Living Conditions

Mumby

2019

Animals

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Simple SummaryMahouts, often known as elephant handlers, or by other terms, such as oozie in Myanmar, work closely with captive Asian elephants in elephant range countries. This work usually involves taking responsibility for just one elephant. The daily tasks of mahouts can include feeding, cleaning or bathing elephants, treating minor medical conditions, participating in training, and riding elephants in order for them to achieve specific tasks, such as transportation of materials, religious functions, or tourism activities. Because of their close interactions with elephants, mahouts have knowledge of elephants that stretches from the cultural to the behavioral and ecological. In this study, I interviewed mahouts in their own languages with a translator, using a mix of short and open-ended questions. The second kind of questions allowed mahouts to elaborate in as much detail as they wanted on their experience. The methods allowed me to collect perspectives on welfare and the associations with elephants in Nepal. I also asked questions about how long they had worked with elephants and how many elephants they worked with. The mahouts were not a uniform group, with differences in age, experience, and perspectives. The mahouts gave their most extensive comments when discussing elephant welfare, particularly on the use of fenced enclosures versus chains, elephant diet, and interactions with domestic animals. The input of mahouts could be useful for proposing and implementing plans for elephant welfare in range countries.AbstractThe skills, knowledge, and expertise of mahouts have been recognized by organizations and individual managers who are responsible for captive elephants and by academics, where they have been a source of studies from the ethnographic to animal behavior research. In this study, I used semi-structured interviews in local languages to explore individual experiences of mahouts in Nepal. I also investigated perspectives on elephant welfare, including the use of corral (fenced) enclosures. I undertook a further key informant interview in English to gain more discursive perspectives on the topics. Our results revealed that mahouts at the study site are unlikely to come from multi-generational families of mahouts. All mahouts referenced the religious significance of elephants in their country when describing broader local perspectives. Many mahouts explained both positive and negative implications for differing strategies in housing captive elephants, often balanced the competing interests of elephant welfare with their own need for elephants to follow verbal communication, and their responsibility for the safety of the elephants, other staff, and tourists. The fine-balancing perspectives of mahouts, taking both humans and elephants into account, underlines their role as an important source of knowledge of captive Asian elephants in range countries, and their potential role as co-producers of research linked to welfare. This approach could also be of relevance to the welfare of ex-situ Asian elephants.

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Section: Discussionmentioning

confidence: 99%

Mahout Perspectives on Asian Elephants and Their Living Conditions

Mumby

2019

Animals

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“…It has further been shown that human–orangutan conflict mitigation interventions, although costly, labour‐intensive, and not always effective, could improve farmers' perceptions of orangutans and their conservation (Campbell‐Smith et al, ). Meanwhile, ethnographic research around Danau Sentarum National Park, West Kalimantan, has revealed the importance of local beliefs and taboos in affording orangutans some protection from hunting (Wadley & Colfer, ; Wadley, Colfer, & Hood, ; Yuliani et al, ).…”

Section: Current Developments In Orangutan Conservation: a State‐of‐tmentioning

confidence: 99%

Conservation and the social sciences: Beyond critique and co‐optation. A case study from orangutan conservation

et al. 2020

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Interactions between conservation and the social sciences are frequently characterized by either critique (of conservation by social scientists) or co‐optation (of social scientific methods and insights by conservationists). This article seeks to push beyond these two dominant positions by exploring how conservationists and social scientists can engage in mutually transformative dialogue. Jointly authored by conservation scientists and social scientists, it uses the global nexus of orangutan conservation as a lens onto current challenges and possibilities facing the conservation–social science relationship. We begin with a cross‐disciplinary overview of recent developments in orangutan conservation—particularly those concerned with its social, political and other human dimensions. The article then undertakes a synthetic analysis of key challenges in orangutan conservation—working across difference, juggling scales and contexts and dealing with politics and political economy—and links them to analogous concerns in the conservation–social science relationship. Finally, we identify some ways by which orangutan conservation specifically, and the conservation–social science relationship more generally, can move forward: through careful use of proxies as bridging devices, through the creation of new, shared spaces, and through a willingness to destabilize and overhaul status quos. This demands an open‐ended, unavoidably political commitment to critical reflexivity and self‐transformation on the part of both conservationists and social scientists. A free Plain Language Summary can be found within the Supporting Information of this article.

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“…Etnis Dayak, secara tradisional telah menunjukkan pengelolaan yang bersifat konservatif (Efriani et al, 2019;Seftyono, 2011;Setyawan, 2010;Siahaya et al, 2016). Selain pengetahuan ekologi tadisional masyarakat lokal juga memiliki lembaga-lembaga khusus dalam pengelolaan lingkungan (Yuliani et al, 2018). Fenomena ini sejalan dengan pernyataan bahwa penduduk pribumi dalam interaksi timbal balik dengan lingkungannya, selain dipengaruhi oleh sistem kepercayaan tetapi juga dipengaruhi oleh sistem pengetahuan lokal mereka (Iskandar Johan, 2012).…”

Section: Pendahuluanunclassified

Ekologi Tradisional Dayak Tamambaloh

et al. 2020

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Penduduk lokal khususnya yang tersebar di Nusantara memiliki beragam ekologi tradisional yang memiliki nilai-nilai konservatif. Di Kalimantan Barat, pada etnis Dayak Tamambaloh, terdapat fenomena pengelolaan lingkungan alam yang menjunjung nilai-nilai kelestarian. Mengkaji lebih dalam praktek ekologi tradisional Dayak Tamambaloh, menjadi tujuan utama penelitian ini. Data terkait praktek ekologi tradisional ini dikumpulan dengan wawancara mendalam, pengamatan lapangan dan studi dokumen. Tamanggung Tamambaloh, para petani, kelompok pengambil kebijakan dan pemangku adat Tamambaloh, ditentukan menjadi sumber informasi. Tindakan dalam pemanfaatan hutan dan isinya menjadi objek pengamatan. Beberapa buku terkait dengan profil ketamanggungan Tamambaloh, menjadi sumber informasi tertulis pada penelitian ini. Dari sejumlah data yang diperoleh di lapangan, ekologi tradisional Dayak Tamambaloh dapat dibagi dalam 4 kategori, yakni 1) pembagian kawasan adat berdasarkan peruntukannya, dan berdasarkan akses sumber daya, 2) Aturan akses sumber daya alam, 3) Proses pengambilan keputusan Pemanfaatan Sumber daya Alam, 4) Pengetahuan Gentika, dan 5) Kalender Musim. Kelima ekologi tradisional ini dapat direduksi ke dalam 4 model konservasi, yakni 1)Model Environmental Norms, 2) Model Proenvironmental Behavior dan Environmental Concern, 3)Model Community Involvemen, dan 4) Model enviromental Dicision

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The roles of traditional knowledge systems in orang-utanPongospp. and forest conservation: a case study of Danau Sentarum, West Kalimantan, Indonesia

Cited by 25 publications

References 28 publications

Mahout Perspectives on Asian Elephants and Their Living Conditions

Mahout Perspectives on Asian Elephants and Their Living Conditions

Conservation and the social sciences: Beyond critique and co‐optation. A case study from orangutan conservation

Ekologi Tradisional Dayak Tamambaloh

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