Malnutrition that Builds Awareness
Memories of malnutrition due to the loss of food sources in 1980s are still fresh in residents’ minds.
Santa dyuh santa prthivi, santam idam urvantariksam, santa udah vatir apah santa nah sautu osadih.
“May the heavens be peaceful, may the Earth be freed of disturbances, may the atmosphere that covers the vast Earth be calm, may the flowing water be soothing, and may all plants benefit us.” (Book of Atharvaveda XIX.9.1)
The holy prayer may come to one’s mind upon visiting Pemuteran village in Gerokgak district, Buleleng regency, Bali. It is a simple and peaceful village located some four hours away by car from Bali’s capital Denpasar, or two hours away from Banyuwangi regency in East Java. The village has had many good and bad experiences in marine management.
Memories of malnutrition due to the loss of food sources are still fresh in residents’ minds. The incident in the 1980s served as a momentum for locals to make improvements in their relationship with the environment to improve relationships with other human beings and with the Creator.
If you visit Pemuteran today, it may be difficult for you to understand that the prosperous village with flourishing tourism businesses once had children suffering from malnutrition. Memories of the harsh times are still fresh in the mind of Made Gunaksa, 45, Pemuteran village’s marine guard.
As if in a vicious circle, locals at the time engaged in destructive fishing just to find something to eat. Corals were also taken as building materials. Corals were turned into lime with wood-burning stoves. The wood was taken from the forest.
Coral destruction and fish bombing could not be prevented by joint patrols between police and army personnel and government officials.
Main food sources from the ocean were limited. Finding fish, which usually takes only one or two hours, took one or two days with the risk of swelling costs. The Tri Hita Karana (traditional Balinese philosophy) teaching of safeguarding harmonious relationships between Pawongan (man), between humans and Hyang Widi Wasa (Almighty God) and between humans and Palemahan (the environment) were neglected.
Pemuteran village conservation pioneer and Reef Seen founder Christopher E. Brown said that the more damaged the environment was, the hungrier the people became. Coral destruction and fish bombing could not be prevented by joint patrols between police and army personnel and government officials.
“Awig-awig”
The environmentally destructive lifestyle could not be countered by positive laws. Laws could not produce a deterrent effect in the face of people suffering from hunger.
In time, a solution emerged in which people resorted to using awig-awig (customary laws). The customary regulation agreed upon in 2000 included bans on using coral reefs as construction materials and fish bombings and fishing with poison. Capturing decorative fish for trade was also prohibited.
A series of sanctions was prepared for violators, including warnings, being declared ineligible for traditional services and banishments from kesepekang (customary villages). Pecalang (traditional guards) were soon appointed to uphold the awig-awig.
In the mountains, conservation efforts were made to protect the only water spring in Pemuteran village, located in Pemuteran temple.
“We patrol the seas and the coastal areas to monitor people who violate the awig-awig. Pecalang and civil society organizations work together in repairing damaged coral reefs,” Made Gunaksa said.
Conservation efforts in Pemuteran village have visibly improved damaged coral reefs. Various efforts are made to create biorocks, taman dewa (garden of the gods) and underwater temples.
On land, the coastal area is protected from noise pollution and waste. Traders are prohibited from setting up shops along the beach. In the mountains, conservation efforts were made to protect the only water spring in Pemuteran village, located in Pemuteran temple.
Nyepi Segara
These modalities in the form of local wisdom in marine protection are also applied in Nusa Penida, Klungkung regency. Different from the barren Pemuteran, the three-island zone, called Blue Heaven, is known for its agrarian zone, clean water source, coastal area and undersea beauty.
However, residents made the same mistakes as those in Pemuteran village, namely being unwise in using natural resources. Fish bombings, fishing with compressors and shark and manta ray hunting once hurt Nusa Penida’s reputation.
As locals initiated the establishment of the Nusa Penida Marine Conservation Zone, the Nyepi Segara (silence on the seas) tradition provided recovery time for the sea to find its momentum. The ritual of closing the marine region for fishing, tourism and ferry activities is conducted every purnama sasih kapat (fourth full moon in the Balinese calendar). These days, the ritual is routinely done in early October.
The tradition has been going on since the 1600s or since the reign of King Dalem Waturenggong. Nyepi Segara is a form of respect for the God Baruna, the ruler of the oceans, and a form of safeguarding the relationship between men and the environment.
“The sea has given all of us life and, therefore, we give it time to rest and recover,” Nusa Penida’s Ped temple official Nyoman Sukarta told the Coral Reef Exploration team on Wednesday (25/10/2017).
Nusa Penida traditional council member Wayan Supartawan said local community leaders tried to uphold the Sadkertih philosophy. Sad means six and kertih means positive work. The six aspects that need to be protected are Atma (sanctity) Kertih, Samudra (oceans) Kertih, Wana (forest) Kertih, Danu (freshwater sources) Kertih, Jagat (the Earth) Kertih and Jana (the quality of people) Kertih.
Wayan Supartawan said that he hoped to see nature and the people well-protected amid rapid tourism development. Community leaders also made awig-awig to safeguard harmony.
With the noble values within the community, the hope is that both man and the environment will be well-preserved.
Apart from protecting the sea, locals also have laws against capturing birds. It’s no wonder that the Bali starling, once an endangered species, now flourishes after the species was released in Nusa Penida 11 years ago.
According to the book Babad Nusa Penida the name Nusa Penida was derived from the phrase Manusa Pandita. It is said that, in the 50th Saka year, two men named Jumpungan and Dukuh meditated at Mount Mundhi. Locals called them Manusa Pandita.
With the noble values within the community, the hope is that both man and the environment will be well-preserved. Nusa Penida and Bali in general are hoped to be homes for human beings who are pandita (having good morale).
(HEN/ELD/ILO/ICH)