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Eliza Kissya: Preserving the 'sasi' tradition against the odds
Domestic sasi in Haruku are concerned particularly with personal morality and conduct. A man is allowed to be outdoors wearing only a sarong during the day, except when he is sick. However, when a woman comes home from taking a bath or washing clothes in the river, she must wrap her body in a cloth, covering it past her breasts. Violating these sasi leads to a fine of Rp 10,000.
Eliza says the different kinds of sasi stem from one traditional source -- generations of wisdom about how to deal with nature.
Sasi govern the relationship between human beings and nature as well as between people.
"Today, people talk about sustainable development. But hundreds of years ago, our ancestors created and enforced sasi, laws which are still adhered to in our community," Eliza told The Jakarta Post.
One local sasi which has attracted some international attention is the lompa sasi (lompa is a fish).
In Haruku, seawater lompa are bred in rivers. The customary law on the island requires the villagers to protect the fish from the time their eggs are released into the rivers until the adult spawn are collected.
Eliza said the sasi tradition was economically advantageous to the public because it ensured an abundant harvest. Villagers could accumulate more-than-enough to eat and had savings for hard times in the future.
The tradition also has a special arrangement for widows and orphans in communities, who generally get a bigger share of the natural resources collected when a particular sasi is lifted.
For his consistent efforts to preserve the sasi tradition, Eliza was awarded the Kalpataru environmental award in 1985. In 1999, he received the Satyalencana medal of merit.
He has also received several citations at the international level for his dedication to environmental conservation and is frequently invited to speak at forums involving traditional communities from a variety of countries.
It has not been easy, however, for Eliza to ensure the sasi ancestral tradition is well-heeded. He has had to take those fishing with explosives to court singlehanded and attend trial sessions, going from Haruku to Ambon island without legal assistance and paying for his own travel.
Still, the father of six and the husband of Elizabeth has never stopped fighting for the rights of his village, especially if its the natural environment is under threat. Unpaid as a kewang, he feeds his family by growing plants and raising cattle.
To earn some money for the institution, in 1980 he wrote a book -- Sasi Aman Harukui (The Sasi of Haruku) -- in which he describes the sasi traditions and the kewang role to the public.
The book has sold well among students, environmentalists, researchers, anthropologists and non-governmental organization activists. OXFAM has asked that when reprinted, the book be translated into English.
The first village of Haruku was razed to the ground during the religious rioting that broke out in the region in 2000. The villagers later abandoned the place, rebuilding elsewhere.
Eliza is now cautious about applying sanctions on fishermen using explosives because most come from a neighboring village that was involved in a bloody conflict with his own.
While before he tried to put the fishermen behind bars, he now prefers to settle problems with them more amicably.
Eliza had to work even harder when PT Aneka Tambang, a state gold mining company, planned to carry out prospecting activities in his village during the early 1990s.
He believed the exploration work would be a threat to the environment and a health hazard for his fellow villagers.
Staunchly against the mining, he did not budge from his position when dealing with the enterprise and the regional administration.
The head of a family that usually prays together when any of their members is facing a problem, Eliza remembers he was moved to tears when his youngest daughter, Halida Kissya, prayed so solemnly that she cried when he was in conflict with PT Aneka Tambang.
Assisted by non-government organizations, environmentalists and the media, he fought hard against the company and eventually won, when it abandoned its plan.
"I feel happy if I am successful in my struggle, particularly if I can preserve the legacy of my ancestors," Eliza said.
"My family understands that I face a lot of challenges in my position. They understand that I fulfill my responsibilities without hope of reward.
"I receive no salary and suffer great pressure in this job."
Eliza Kissya: Preserving the 'sasi' tradition against the odds
Domestic sasi in Haruku are concerned particularly with personal morality and conduct. A man is allowed to be outdoors wearing only a sarong during the day, except when he is sick. However, when a woman comes home from taking a bath or washing clothes in the river, she must wrap her body in a cloth, covering it past her breasts. Violating these sasi leads to a fine of Rp 10,000.
Eliza says the different kinds of sasi stem from one traditional source -- generations of wisdom about how to deal with nature.
Sasi govern the relationship between human beings and nature as well as between people.
"Today, people talk about sustainable development. But hundreds of years ago, our ancestors created and enforced sasi, laws which are still adhered to in our community," Eliza told The Jakarta Post.
One local sasi which has attracted some international attention is the lompa sasi (lompa is a fish).
In Haruku, seawater lompa are bred in rivers. The customary law on the island requires the villagers to protect the fish from the time their eggs are released into the rivers until the adult spawn are collected.
Eliza said the sasi tradition was economically advantageous to the public because it ensured an abundant harvest. Villagers could accumulate more-than-enough to eat and had savings for hard times in the future.
The tradition also has a special arrangement for widows and orphans in communities, who generally get a bigger share of the natural resources collected when a particular sasi is lifted.
For his consistent efforts to preserve the sasi tradition, Eliza was awarded the Kalpataru environmental award in 1985. In 1999, he received the Satyalencana medal of merit.
He has also received several citations at the international level for his dedication to environmental conservation and is frequently invited to speak at forums involving traditional communities from a variety of countries.
It has not been easy, however, for Eliza to ensure the sasi ancestral tradition is well-heeded. He has had to take those fishing with explosives to court singlehanded and attend trial sessions, going from Haruku to Ambon island without legal assistance and paying for his own travel.
Still, the father of six and the husband of Elizabeth has never stopped fighting for the rights of his village, especially if its the natural environment is under threat. Unpaid as a kewang, he feeds his family by growing plants and raising cattle.
To earn some money for the institution, in 1980 he wrote a book -- Sasi Aman Harukui (The Sasi of Haruku) -- in which he describes the sasi traditions and the kewang role to the public.
The book has sold well among students, environmentalists, researchers, anthropologists and non-governmental organization activists. OXFAM has asked that when reprinted, the book be translated into English.
The first village of Haruku was razed to the ground during the religious rioting that broke out in the region in 2000. The villagers later abandoned the place, rebuilding elsewhere.
Eliza is now cautious about applying sanctions on fishermen using explosives because most come from a neighboring village that was involved in a bloody conflict with his own.
While before he tried to put the fishermen behind bars, he now prefers to settle problems with them more amicably.
Eliza had to work even harder when PT Aneka Tambang, a state gold mining company, planned to carry out prospecting activities in his village during the early 1990s.
He believed the exploration work would be a threat to the environment and a health hazard for his fellow villagers.
Staunchly against the mining, he did not budge from his position when dealing with the enterprise and the regional administration.
The head of a family that usually prays together when any of their members is facing a problem, Eliza remembers he was moved to tears when his youngest daughter, Halida Kissya, prayed so solemnly that she cried when he was in conflict with PT Aneka Tambang.
Assisted by non-government organizations, environmentalists and the media, he fought hard against the company and eventually won, when it abandoned its plan.
"I feel happy if I am successful in my struggle, particularly if I can preserve the legacy of my ancestors," Eliza said.
"My family understands that I face a lot of challenges in my position. They understand that I fulfill my responsibilities without hope of reward.
"I receive no salary and suffer great pressure in this job."
