EDUCATIONAL

RESOURCE PACK

Hope: Indonesia’s Dayak IbanIndiginous Climate Change Solutions

COUNTRY - INDONESIA

RELEASED NOVEMBER 2015

COUNTRY: INDONESIA

FILM DURATION: 7:22

YOUTUBE: youtube.com/

watch?v=kUSm466Mcz0&feature=youtu.be

WEBPAGE : ifnotusthenwho.me/film/indigenous-climate-

change-solutions/

AVAILABLE IN 4 LANGUAGES

CONTENTS

The Film• Synopsis• Screenplay & Sequencing• Presentation of Protagonists & Principal Speakers• The Filmmakers• Filming Intention & ContextTheme

• Keywords• Key FactsAbout Indonesia• Contribution of Indonesian Deforestation to

Climate Change• Climate Change Impacts in Indonesia &

Kalimantan• AMAN

Context & Current Situation About Sungai Utik• ‘Adat’ Law & Sustainable Forest Management• Eco-Label• Threats and Challenges• Community Mapping• Spiritual BeliefsAbout the Dayak Iban• Dayak LonghousePreparing for DiscussionFurther Information

1

2

Hope:

Indonesia’s

Dayak Iban

SYNOPSIS

The indigenous people of Sungai Utik, a Dayak Iban community in West Kalimantan, Indonesia, have maintained a strong traditional connection to their forests despite continuous pressure from logging and palm oil companies intent on taking their land. Their forests remain intact and their traditional values are keeping their community together. If we want to keep forests we need to trust and support communities like the indigenous Dayak Iban. As they tackle the impacts of climate change, through the sustainable forestry traditional both to their culture and to their understanding of nature, they can offer us climate solutions and hope for the future.

SCREENPLAY & SEQUENCING

Life in the longhouse00:00:00 to 00:01:16The longhouse is the centre of the community and family life; it is a place that fosters unity and solidarity. Working together, as the Dayak Iban have done for generations, is necessary to protect the forests.

The forest provides00:01:17 to 00:02:48The forest provides everything people need to live from and a source of income as well; the forest and the communities help one another, a connection which is passed down through generations. As elders protected the forests, so must the younger generations do the same.

Threats to both community and forest00:02:49 to 00:04:13The community began to struggle when companies arrived and started to clear the forests. They reject the palm oil plantations and demonstrate against the companies threatening the forests. Although they don’t reject money, they know they can live sufficiently and sustainably from the forests.

Rice production and climate change00:04:14 to 00:05:17Rice is an important crop for the Dayak Iban. However, they have noticed a change in the weather that is affecting crop yields and which could cause famine.

They recognise the impacts of climate change on their agricultural practice.

Addressing the Challenges00:05:18 to 00:07:17The community plants trees to restore forests cut down for farming, especially Petai and Agarwood. Protecting the forest is a way of showing gratitude for what it provides and we should all work together to protect both forests and human life.

PROTAGONISTS & PRINCIPAL SPEAKERS

• Lidia Sumbun• Apai Janggut (Pak Janggut)• Kanyau• Klaudius Kudi• Raymondus Remang - Community Leader• Kristiana Banang

THE FILM

3

THE FILMMAKERS

Producer: Tim Lewis; Director: Paul Redman

Paul Redman is an award winning documentary filmmaker whose films have covered issues including the trade in tiger parts, whale and dolphin trade, illegal logging and the ivory trade. He has worked extensively in hazardous environments, using both open and covert filming techniques, and has trained activists media-based campaigning techniques in Indonesia, Papua, India and Tanzania. In 2006 he founded the production company Handcrafted Films with Tim Lewis, which has produced a number of award-winning films for major development funders (UK DFID, European Forestry Institute, Ford Foundation, CLUA) and non-governmental organisations (Amnesty, WSPA, EIA, Eco Storm). Paul is currently Project Director for ‘If Not Us Then Who?’, an on-going series of films about forest peoples and their battle to protect their lives, their cultures and our forests.

Working as a producer, sound recordist, video editor, photographer and writer, Tim Lewis has produced documentary films for international charities and government agencies, as well as broadcast and corporate pieces. His work has taken him to many difficult, challenging and diverse locations. Filming indigenous communities in the rainforests of Indonesia, Brazil, Central America and Africa; interviewing refugees on the Thai-Burma border, survivors in the debris of Tacloban in the Philippines, following civil rights campaigners through war torn Liberia and the Congo, climbing volcanoes and glaciers in Iceland or filming in the cockpit of Concorde. He is a co-director of Handcrafted Films Ltd and Producer for ‘If Not Us Then Who?’.

4

FILMING INTENTION & CONTEXT

The people of Sungai Utik have an exceptional understanding and connection to the forest. In many respects their way of life is one of the last bastions of true indigenous culture in this region. The community live peacefully side by side with nature and continue to use the traditional long house, which has sadly faded from other Dayak communities. The ability to be able to live alongside them and film their way of life was a unique opportunity to explore a way of living which is increasingly threatened by modernisation.

THEME

KEYWORDS

Dayak Iban, community forestry, indigenous Indonesia, indigenous peoples, food security, Dayak longhouse, rainforest defenders, indonesian deforestation, company concession, FPIC, Free Prior Informed Consent, sustainable rainforest, climate change and rice farming, environmental defender

5

KEY FACTS

• Customary ( adat) law is still the main system of governance in Sungai Utik. Adat leaders guide the community and are responsible for ensuring adherence to the Adat laws. This strong customary law plays a significant role in the success of community forest management.

• In 1996, PPSDAK worked with the community to create a participatory map of Sungai Utik that outlined the spatial arrangements and land use zones in the their customary forest, which covers 9,452.5 hectares.

• In August 2008, the Indonesian forestry ministry awarded Sungai Utik with an eco-label called the Sus tain able Com mu nity Based For est Man age ment (SCBFM) certification, the first in Indonesia.

Indonesia is the world’s largest archipelago, made up of 922 permanently inhabited islands and many thousands more that are not inhabited by humans. The island of Borneo is divided between the three countries of Malaysia, Brunei and Indonesia; approximately 73% of it is Indonesian territory. It has one of the oldest rainforests in the world, however it has suffered intense deforestation: in 1973 75.7% of the island was covered by forest, by 2010 it was just 52.8%.1

CONTRIBUTION OF INDONESIAN DEFORESTATION TO CLIMATE CHANGE:

Agriculture, forestry, and other land use activities contributed 24% of global greenhouse gas emissions in 2010, mainly from agriculture (both crops and livestock) and deforestation. Yet in Indonesia it is responsible for between 79%2 and 85%3 of total greenhouse gas emissions. Of the 85% estimate, 37% is due to deforestation and 27% due to peat fires. Since the early 1990s deforestation has been mainly driven by agricultural expansion, especially of oil palm plantations.4 Almost 90% of oil palm plantations in Kalimantan (Indonesian Borneo) from 1990-2010 came at the expense of forest cover.5 Other drivers of deforestation include smallholder shifting cultivation and subsistence agriculture, mining, logging and forest fires - both natural and human induced to clear land for other uses.6 Indonesia’s deforestation contributes to a large share of global deforestation emissions: around 30-40% for the period 2000-2010.7 Forest conservation is vital to reducing Indonesia’s contribution to climate change.

ABOUT INDONESIA

6

GHG Emissions of Selected Countries by Source (in Mt CO2e)

Source: Sari, et al (2007) Executive Summary: Indonesia and Climate Change. Working Paper on Current Status and Policies, World Bank. Figure 1, p.2

1. Gaveau, D., et al. (2014) Four Decades of Forest

Persistence, Clearance and Logging on Borneo, PLoS

ONE 9(7)

2. World Resources Institute ‘PROJECT POTICO’ http://

www.wri.org/sites/default/files/potico_infographic_1_

hb2_ja.pdf

3. National Council on Climate Change, (2010), Setting a

course for Indonesia’s green growth.

4. Singh, Minerva and Bhagwat, Shonil A. (2013). Tropical

agricultural production, conservation and carbon

sequesteration conflicts: oil palm expansion in South

East Asia. In: Fang, Zhen ed. Biofuels - Economy,

Environment and Sustainability. Rijeka, Croatia: Intech,

pp. 39–71.

5. FOREST THE DILEMMA Carlson, K.M., et al. (2013).

“Carbon Emissions from Forest Conversion by Kalimantan

Oil Palm Plantations”, Nature Climate Change, Nature

Publishing Group.

6. The REDD Desk, REDD in Indonesia http://theredddesk.

org/countries/indonesia

7. Climate Action Tracker, (2015) Indonesia http://

climateactiontracker.org/countries/indonesia.html

7

CLIMATE CHANGE IMPACTS IN INDONESIA & KALIMANTAN:

Its high population density and high levels of biodiversity makes Indonesia one of the most vulnerable countries to the impacts of climate change, including temperature increase, sea level rise, intense rainfall and threatened food security. Indonesia is very vulnerable to sea level rise given its extensive 80,000 kilometres of coastline and 17,500 islands. This will cause the flooding of more rice and fish farms, thus affecting farmers’ food production.

Shifting weather patterns make it difficult for Indonesian farmers to decide when to plant their crops, and erratic droughts and rainfall has led to crop failures. Indonesia lost 300,000 tonnes of crop production every year between 1992-2000, three times the annual loss in the previous decade.8 The

1997 El Niño droughts affected approximately 426,000 hectares of rice. Climate change affects evaporation, precipitation and runoff soil moisture & water, as well as lowering soil fertility, all of which adversely affect agriculture and food security. The Asian Development Bank predicted that climate change will cost Indonesia approximately between 2.5 percent and 7 percent of GDP by the end of this century.9 The greatest impacts of climate change will be experienced by the poorest people in the country, especially those who live in areas vulnerable to flooding, landslides, and drought. There are many health impacts associated with climate change, as erratic weather creates enhanced conditions for the spread of diseases and the potential for water contamination.10

8

8. Global Greenhouse Warming, Climate Change in

Indonesia http://www.global-greenhouse-warming.

com/climate-change-in-Indonesia.html

9. World Bank (2009) Indonesia Rising: Mainstreaming

Climate Change for Sustainability (Jakarta, Indonesia:

World Bank Office Jakarta); available at: http://

go.worldbank.org/JIGX6UTVJ0 .

10. Measey, M., (2010) Indonesia: A Vulnerable Country in the

Face of Climate Change. Global Majority E-Journal, Vol. 1,

No. 1 (June 2010), pp. 31-45 https://www.american.edu/

cas/economics/ejournal/upload/global_majority_e_

journal_1-1_measey.pdf

AMAN

AMAN stands for Aliansi Masyarakat Adat Nusantara, the Indigenous Peoples’ Alliance of the Archipelago. AMAN represents 15 million individuals from 2,230 indigenous communities across Indonesia. It is a representative organisation that consists of a Central Governing Body with 20 Regional/Provincial Chapters, 99 Local Chapters, 3 Wing Organizations representing Youth, Women and Lawyers, and 4 Autonomous Bodies.

AMAN’s mission is to empower, advocate for, and mobilize indigenous peoples of the Indonesian archipelago to protect their collective rights, and to preserve their cultures and environments for current and future generations. In an era of challenges including poverty, climate change, and conflict, AMAN provides innovative solutions by utilizing indigenous values, knowledge, and solidarity to promote social justice, ecological sustainability and human welfare. Apai Janggut, Adat leader of Sungai Utik, is also a member of AMAN West Kalimantan Regional Council.

Find out more: www.aman.or.id

9

10

Context &

Current Situation

ABOUT SUNGAI UTIK

Sungai Utik is one of two hamlets making up the Batu Lintang village. The village spans 17,453 hectares and as of March 2015 had a population of 608 people – 308 in Sungai Utik and 300 in Pulan (the other hamlet).11 It is situated in the subdistrict of Embaloh Hulu, Kapuas Hulu district, West Kalimantan province, which has a population density of 1 person per km2 and contains 10 villages.12 A substantial proportion of the inhabitants of Sungai Utik, who have been living there since the early 1970s, reside in the longhouse (known as rumah betang or rumah panjai), while other residents live in small houses nearby. As of 2008, 84 people were living in the longhouse in 28 housing units ( bilik).13

11

In indigenous terms, Sungai Utik belongs to the Jalai Lintang customary area ( Ketemenggungan), along with four other areas, Kulan, Ungak, Apan and Sungai Tebelian. While the majority of the inhabitants are Dayak Ibans, other ethnic groups have married into the community from neighbouring areas. Most Dayak Iban in Jalai Lintang work as farmers, both from dry-field ( umai pantai) and wet-rice ( umai payak) farming. The majority of the population share both ethnicity and religion (Catholic, although they still strongly maintain their traditional religious beliefs), and there are limited social hierarchies.

In terms of government services, there are an elementary and junior high school in Sungai Utik, both housed in the same building, as well as a health centre and a Catholic church. The water supply is pumped from the river or is collected rainwater, while electricity is provided by diesel generators or kerosene lamps are used for light. This area receives no mobile phone signal.14

‘ADAT’ LAW & SUSTAINABLEFOREST MANAGEMENT

Customary ( adat) law is still the main system of governance in Sungai Utik; it involves a group of Adat leaders who guide the community and are responsible for ensuring adherence to the Adat laws.15 These include the management of natural resources in customary forests, which is regulated through measures such as defining forest use zones (e.g. where swidden agriculture is permitted and which forest area is assigned as protected forest), limits to the number of trees that can be logged by each family each year and the size of the trees that are permitted to be felled. This strong customary law plays a significant role in the success of community forest management. Pak Janggut, the village Adat leader, has become known nationally for his active involvement in the effort to achieve formal government recognition for their sustainable forestry.

11. LifeMosaic (2015) The indigenous community whose

forest is their supermarket http://www.lifemosaic.net/

eng/news/the indigenous community whose forest is their-

supermarket#sthas h.mDf82m5J.dpuf

12. GIZ (Deutsche Gesellschaft für Internationale

Zusammenarbeit), (2014) Baseline Development on

Public and Private Sector Investments in Green Economy

in Kapuas Hulu

13. Crevello, S. et al (2010) Community-Based Forest

Management In Kalimantan, Indonesia: A Stocktaking of

Lessons Learned, USAID

14. Crevello, S. et al (2010) Community-Based Forest

Management In Kalimantan, Indonesia: A Stocktaking of

Lessons Learned, USAID

15. LifeMosaic (2015) The indigenous community whose

forest is their supermarket http://www.lifemosaic.net/

eng/news/the indigenous community whose forest is their-

supermarket#sthas h.mDf82m5J.dpuf

The Adat system in Sungai Utik is also dynamic, changing and adapting to the community’s needs and to environmental changes. Regulations are periodically modified as the community reviews Adat laws each year and revises them every five years. The protection of the forest is also not just led by Adat leaders but younger generations too.

According to AMAN’s records, the Sungai Utik customary forest covers 9,452.5 hectares, with 6,000 hectares designated as protected forest. The indigenous Dayak Iban residents cultivate the rest as orchards or swidden fields.16 The Dayak Iban in this area, as elsewhere in Kalimantan, practice swidden agriculture and forest resource extraction. Plots are left to lie fallow and overgrow for 15-20 years before being cultivated again. Local people are committed

12

to maintaining the forest because they depend on it for their survival, including for medicines such as raru bark to cure stomach aches and bintangor sap to treat cancer.

The long-term vision of leaders like Pak Janggut, who compare the Adat forest to a supermarket or a bank, enables the community to resist offers by timber enterprises and illegal loggers, where other neighbouring hamlets have conceded. The community’s strong social cohesion also contributes significantly to the success of their forest conservation. Commercialization of timber is allowed (up to 150 m /household/year). However, owing to the difficulty extracting timber and the customary prohibition on using heavy equipment, this practice has not been pursued.

ECO-LABEL

To recognise the community’s commitment to customary law and sustainable forestry, the Indonesian forestry ministry awarded Sungai Utik with an eco-label certification in August 2008, the first in Indonesia. The Sus tain able Com mu nity Based For est Man age ment (SCBFM) certification, administered by Lembaga Ekolabel Indonesia (LEI), was given considerable attention by the media, and especially in the surrounding Dayak Iban communities. It represents national recognition for their sustainable management efforts.

The eco la bel scheme in Sun gai Utik com menced in 2004–2006, during which LEI, AMAN, For est Watch Indone sia (FWI) and the Euro pean Union col lab o ra tively prepared the stan dard imple men ta tion of Sus tain able For est Man age ment prac tice. This was done with three com mu nity advo cacy orga ni za tions based in Pon tianak: Lem baga Bela Banua Tal ino (LBBT - Institute for Community Legal Resources Empowerment ), Pem ber dayaan Pen gelo laan Sum ber daya Alam Ker aky atan (PPSDAK - Empowerment of Community-based Natural Resource Management - a counter mapping unit), and Pro gram Pem ber dayaan Sis tem Hutan Ker aky atan (PPSHK - Program for Strengthening Community Forestry). In March 2008, a series of SCBFM cer ti fi ca tion assess ments were then held.17 Following their certification, the community have received a training workshop on furniture production, that was conducted in Sungai Utik by sustainable furniture consortium Eco-exotic, in affiliation with LEI. Combined with their LEI certification, the techniques for sustainable furniture production have greater economic potential.

13

16. LifeMosaic (2015) The indigenous community whose

forest is their supermarket http://www.lifemosaic.net/

eng/news/the indigenous community whose forest is their-

supermarket#sthas h.mDf82m5J.dpuf

17. LEI (2008) Sungai Utik Forest Deservers World’s Incentive

http://www.lei.or.id/news/755/sungai-utik-forest-

deservers-world%E2%80%99s-incentive

A study commissioned by USAID in 2010 found that 86.28% of the utilisation of natural resources in Sungai Utik was directed to consumption within the community and 13.72% was directed to commercial sale. Timber resources were mainly used for the construction of homes, boat building, and cooking, using an average of 6m 3 per family per year. Common non-timber products extracted included palm sugar, fruit, rattan, and medicinal herbs as well. Neither these nor timber products contributed much to household income. The report suggested potential to improve livelihoods through activities such as harvesting and processing forest resources including the commercial production of palm sugar, handicrafts, and woven reed and grass items, as well as the developmentof ecotourism.

THREATS AND CHALLENGES

The maintenance of their customary forest has not always been easy. In 1979, the company PT Benua Indah obtained a timber concession in their customary forest, however, when they tried to harvest wood there was strong resistance from local people. The Iban of Sungai Utik also had to withstand the temptation of illegal logging. “They fruitlessly tried to test us with money,” said Remang, the community leader. “The role of customary law and knowledge is extremely strong in our community.” For his part, Remang said he would rather the village not develop at all rather than see the local community deprived by outsiders of their rights. “The government doesn’t need to painstakingly build up our village if they undermine the traditional order of things in the process,” he said. “Better we have what we have. This indigenous area is safe, the children can go to school and what we grow in the fields can feed us well enough.”18

An LEI study con ducted in 2005 described com mu nities out side Sun gai Utik, where Malaysian investors had offered to sell timber from their tra di tional forest areas. Beyond finan cial profit, the investors also offered to build the community a longhouse, which plays an important role in the status and iden tity of a commu nity and over which there is significant com pe ti tion. The investors both understood and took advantage of this fact. For communities wishing to have an impressive longhouse, log ging became a primary route to attain this. Promised asphalted roads and elec tric ity sys tems in addi tion to the longhouse, communities were

won over and conceded to the investors. However, they have paid for these facilities with the impacts of the envi ron men tal degra dation resulting from this indus try.19

The 2010 USAID noted the main threats as the lack of legal support from local government, the accessibility by a main road, potential developments towards commercial rather than subsistence extraction and pressure from both timber concessions and illegal logging. The community already feel the effects of climate change and remain determined to resist these threats that would only contribute more to the damaging effects of global warming.

14

18. LifeMosaic (2015) The indigenous community whose

forest is their supermarket http://www.lifemosaic.net/

eng/news/the indigenous community whose forest is their-

supermarket#sthas h.mDf82m5J.dpuf

19. LEI (200 8) The Traditional Wisdom of Dayak Iban Tribe

http://www.lei.or.id/news/749/the-traditional-wisdom-

of-dayak-iban-tribe

15

16

20. Fachrizal. A., (2015) The indigenous community whose forest

is their supermarket, Mongabay https://news.mongabay.

com/2015/10/the-indigenous-community-whose-forest-is-

their-supermarket/

COMMUNITY MAPPING

The residents of Sungai Utik and Pulan mapped their customary forest through a participatory mapping process in 1998, after which they adopted a zoning policy. “That’s how we derived the size of the Sungai Utik customary forest,” Remang explained. “NGOs helped us.”20 The participatory mapping process also delineated the boundary between the primary forest and the area local people could cultivate. The tillable land was limited to all land that had been traditionally cultivated as of 1998.

In 1996, PPSDAK worked with the community to create a participatory map of Sungai Utik that outlined the spatial arrangements and land use zones. The establishment of West Kalimantan Indigenous People Alliance (Aliansi Masyarakat Adat Kalimantan Barat) in 1998 and Archipelago Indigenous People Alliance (AMAN – Aliansi Masyarakat Adat Nusantara) in 1999—umbrella organizations that act for the indigenous peoples’ movement in Indonesia—assisted the Dayak Iban in their quest for recognition of their protected forest. In 1999, a workshop of Adat Dayak leaders was held in Pontianak, where external influence and support encouraged the community to seek legal recognition of their customary forest. The participatory mapping assistance provided by PPSDAK in 1998 produced a map of Sungai Utik that creates a clear division of four main forest areas:

• Reserve (conservation) forest 3,667.2 ha• Limited production forest 1,510.7 ha• Production forest 1,596.1 ha• Agricultural areas of 2,680.3 ha

Several Indonesian NGOs support community efforts to maintain their Adat forest and to obtain formal recognition from the government. For example, LEI supports certification of Adat forest management as an SCBFM, AMAN is involved in supporting efforts to obtain formal recognition of the forest from the government, LBBT focuses on law and legality issues, and PPSHK works to improve the management of natural resources.

SPIRITUAL BELIEFS

There is a strong belief in the spirits of the natural world—land, forest or trees, river, and paddy. Some animals, such as monkeys, orangutans, and birds, are believed to be the reincarnation of human beings. It follows that they believe that natural resources need to be cared for and respected. This is reflected in Adat ceremonies that are performed to honor the spirits. These spiritual beliefs play an important role in promoting successful forest management in this community.

17

ABOUT THE DAYAK IBAN

The Dayak Iban are an indigenous group primarily concentrated in Malaysian Sarawak and Indonesian West Kalimantan. Dayak is the generic term used to describe any of the indigenous peoples of the interior of Borneo (as opposed to the largely Malay population of the coastal areas)20, especially in Indonesian Borneo. It has no precise ethnic or tribal significance, possibly being derived from the Malay word for native and used by coastal peoples to refer to upstream inland indigenous groups. It was increasingly used during the colonial period by Europeans, however, it has been reappropriated since independence by indigenous political groups especially to distinguish themselves from the dominant Malay population.

The Iban people only began to consider themselves a collective group in the late 19th century after administrative, legal and educational changes that brought isolated communities together. The term Iban is said to have been coined by their enemies from the word for ‘wanderer’, due to their migratory, head-hunting practices.21 The Dayak Iban in West Kalimantan, for instance, arrived only in the last hundred years from across the border in Sarawak, whereas the oldest group in the region are the Dayak Taman. The Dayak Iban used to practice headhunting and would regard human skulls ( antu pala) obtained during headhunting raids ( ngayau) as their most prized trophy and possession. British colonial authorities referred to them as Sea Dayaks , particularly those living in the coastal region between the Kapuas river delta in the south and the Rajang river delta in the north .

DAYAK LONGHOUSE

Dayak longhouses are known by various names across the region, including Rumah [meaning home] Betang in Indonesian, Rumah Panjang in Iban or Lamin in Malaysian.

The tuai is the head of the longhouse, which in Sungai Utik is a 28-door building. Inside the longhouse a wall runs along the length of the building with space along one side of it serving as a corridor running the length of the building, while the other side is blocked from public view by the wall and serves as private areas where the ‘ bilik’ family units live. The corridor includes space for guests to sleep, domestic work to be carried out and communal space. Dayak longhouses are made of strong ironwood, which is termite resistant, and are built on strong posts raised above the seasonal flooding and to avoid both enemies and wild animals. Such longhouses, therefore, are usually built on 5 meters and sometimes even 8 meter posts, while entry to the house is by a tangka or ladder, notched into a huge log.

18

20. Encyclopedia Britannica, ‘Dayak’ http://www.britannica.

com/topic/Dayak

21. King, V. T & Wilder W. D ( 2003). The Modern

Anthropology of South-East Asia. An Introduction.

London: Routledge

19

PREPARING FOR DISCUSSION

INITIAL QUESTIONS FOR DISCUSSION:

• What does food security mean? What impact will climate change have on food security?

• Are there examples in your area where strong communities have worked together to tackle threats from larger organisations?

• How does the Dayak Iban longhouse differ to your local community building? How is it the same?

• Indigenous peoples have “ reappropriated” the word ‘Dayak’ from old colonial references - what does that mean and can you find other examples of reappropriation?

SUGGESTED ACTIVITIES:

• Pak Janggut describes his community forest as a supermarket - which supermarket products have ingredients from tropical forests? What medicines are derived from the forest? - Find examples from your local shops that have these ingredients.

• We need more people to think about the forest like a supermarket in order to stop deforestation. - Design a communications campaign around this issue

20

FURTHER READING

• Crevello, S. et al (2010) Community-Based Forest Management In Kalimantan, Indonesia: A Stocktaking of Lessons Learned, USAID rmportal .net/l ibrary/frame/PDF/CK2C-KALIMANTAN-COMMUNITY-BASED- FOREST-MGT-STOCKTAKING.pdf/view

• Pramono, A. H. et al. (2006) Ten years after: counter-mapping and the Dayak lands in West Kalimantan, Indonesia dlc.dlib.indiana.edu/dlc/bitstream/handle/10535/1997/Pramono_Albertus_ Hadi.pdf?sequence=1

• Measey, M., (2010) Indonesia: A Vulnerable Country in the Face of Climate Change Global Majority E-Journal, Vol. 1, No. 1 (June 2010), pp. 31-45 www.american.edu/cas/economics/ejournal/upload/global_majority_e_jou rnal_1-1_measey.pdf

• GIZ (Deutsche Gesellschaft für Internationale Zusammenarbeit), (2014) Baseline Development on Public and Private Sector Investments in Green Economy in Kapuas Hulu www.forclime.org/documents/Books/GE_KapuasHulu_web.pdf

• Butler, R. A. (2015) C arbon emissions from Indonesia’s peat fires exceed emissions from entire U.S. economy, Mongabay news.mongabay.com/2015/10/carbon emissions from indonesias-peat fires e xceed emissions from entire u s economy/

• Minority Rights Directory: Dayaks minorityrights.org/minorities/dayak/

RELATED DOCUMENTARIES:

How technology can promote sustainable forests & communities:Dayaks & Drones:ifnotusthenwho.me/story/malinau/

Conflict palm oil in Indonesia:Semunying ifnotusthenwho.me/story/semunying-indonesia/

Local media unified efforts to combat oil palm expansion:Oil Palm Free Islands: ifnotusthenwho.me/story/oil-palm-free/

FURTHER INFORMATION

21

‘If Not Us Then Who’ communicates

firsthand the unique personal stories of

indigenous peoples, as they battle to

protect their lives, their cultures and our

forests. When stripped down protecting

our planet is not only about politics and

policies it’s about people taking ownership

and taking action, no matter how small.

Web: ifnotusthenwho.me

Facebook: If Not Us Then Who

Twitter: @IfNotUs_ThenWho

Instagram: @IfNotUsThenWho

Youtube: If Not Us Then Who

Latest edition: 18/10/16 .v2

Written by Jaye Renold

Photography by Joel Redman

Design by Louise Armour/Joshua Tylee

For more information contact:

info@ifnotusthenwho.me