E-Journal of Tourism Vol.4. No.1.

(2017): 28-38

1
Challenges in Developing Ecotourism in The Region of Lake Sentani Papua

Yannice Luma Marnala Sitorus¹, A. Rosyidie², Suhirman 3

¹ Urban and Regional Planning Study Programme (PWK)

Jayapura University of Science and Technology (USTJ), Jayapura, Indonesia
2,3
School of Architecture, Planning and Policy Development (SAPPK)
Bandung Institute of Technology (ITB), Bandung, Indonesia

Corresponding author: nala_ustj2006@yahoo.co.id

ARTICLE INFO ABSTRACT

Received The concept of community-based ecotourism is one of the sustainable

28 November 2016 development concepts suitable to be applied to traditional regions with nature
Accepted tourism potential. Differences in culture between traditional communities and
15 March 2017 the outside world are not an obstacle in developing the region because with
Available online their local wisdom traditional communities can participate in protecting and
31 March 2017 managing their natural surrounding and at the same time become an
attraction for other communities. However, outside societies can influence
the culture of the traditional communities that originally tends to be oriented
on biocentrism to shift towards anthropocentrism. This can eventually
hamper the continuity of ecotourism development. This can be seen from the
traditional communities at Lake Sentani, the case study of the author. The
study is based on literature and secondary data and used descriptive analysis.
The traditional communities of Sentani do not yet fully participate in the
development of tourism in its surroundings. Their involvement in tourism
development is more focused on ceremonial activities such as can be seen at
the Lake Sentani Festival which is organized every year by the government.
Besides this, after coming into contact with modern life the traditional
communities of Lake Sentani rarely perform their daily activities based on
local wisdom aimed at natural conservation of the lake. The development of
urban areas in the surroundings also influences changes in land use in the
Lake Sentani region which then causes among others erosion, sedimentation,
and pollution of the lake water. Socio-economic and cultural changes in the
traditional communities of Sentani and the growth of development also
contribute towards ecological change in the area of Lake Sentani, the place
they live in.

Keywords: ecotourism, traditional communities, cultural change

Introduction still many indigenous people can be found

living. The life of the indigenous inhabitants
Background of Papua consisting of about 250 ethnicities
still depends on nature (forest, rivers, sea,
Lake Sentani is one of the tourist etc.). With the enactment of special autonomy
destinations in Jayapura Regency, Papua that in Papua, traditional villages where indigenous
has natural (landscape) attraction, and where communities of Papua live, are given greater
authority to regulate their own government
1
The article had been presented in The International according to their customs, this includes the
Tourism Conference “Promoting Cultural & Heritage villages in the Sentani Lake region. However,
Tourism” at Udayana University, 1-3 September 2016.
http://ojs.unud.ac.id/index.php/eot 28 e-ISSN: 2407-392X. p-ISSN: 2541-0857
 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

tourism management is still largely regulated Development of ecotourism in

and managed by local governments and the Indonesia involves many parties, namely: the
private sector, especially in constructing government in a role as regulator and planner;
physical facilities to support tourism, which the private sector as developer; NGOs in a role
usually requires substantial funding. of among others as donor and by providing
expertise; and local communities that gain
One type of tourism program that is work opportunities and a better life.
more easily adopted by traditional Community-based ecotourism involves the
communities is ecotourism. Local residents are development of local communities‟ social,
encouraged to use their culture in the natural environmental and economic needs through
conservation of their surroundings, which at providing tourism services and products. In
the same time forms an attraction for tourists. fact, the element of community involvement is
The uniqueness of each regional culture is already stressed in the concept of developing
expected to attract tourists from outside the ecotourism and this is further emphasized in
region. There are 12 elements of culture that community-based ecotourism.
attract tourists‟ attention namely: the tradition
of community life that is still close to nature; Table 1. Criteria for Ecotourism Region
crafts; food and eating habits; music and art;
history of a place; work methods and Main Criteria Additional Criteria
technology; religion expressed in stories or
which can be observed; the dressing habits; - Wonders and beauty - Not too far from
educational system; and leisure time activities of nature the airport or
(Simatupang, 2015). But how long can a (topography)* seaport
tourism region with ecotourism based on - Diversity of flora* - Acceptable
empowerment of traditional communities - Diversity of fauna* duration and
survive? Can the culture of traditional - Ease to observe comfort of travel
communities survive or will it experience a wildlife * - Availability of
change in meanings and values resulting from - Availability of other natural
outside influences? accurate information attractions in the
about vegetation ecotourism region
Research Objective - Availability of - Heritage sites or
unspoiled historical remnants
Research was designed to examine ecosystems - Local culture
challenges in Developing Ecotourism in - Opportunities to - Availability or
The Region of Lake Sentani Papua swim (waterfalls, possibility to
lakes, beaches) develop
Literature review - Uniqueness of the accommodation
object that meets hygienic
Community-Based Ecotourism - Opportunities for standards
cross-country - Availability of
Ecotourism is tourism based on nature (trekking, rafting, practical and
while incorporating aspects of education and snorkeling, etc.) hygienic food
interpretation of the natural environment and - Megalithic objects - Assurance of safety
local culture with ecological conservation - Comfortable for tourists
(Tuwo, 2011, p.28). Development of tourism temperature and - Availability of
regions of this type does not need a large humidity medical assistance
budget because nature is the tourist attraction - Average rainfall and care
which is already available by itself. These
tourism activities aim at enjoying the beauty of
nature, serving as a means of education, Note: * Absolute criteria
understanding and supporting conservation as Source: Steck, et.al.1999, in Damanik &
well as increasing the income of local Weber, 2006.
communities. The following table shows the
criteria that an ecotourism region needs to
possess.
http://ojs.unud.ac.id/index.php/eot 29 e-ISSN: 2407-392X. p-ISSN: 2541-0857
 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

The fact that local communities not phenomena, motivation and the way they
only play a role as an object but also as a travel and therefore can be divided into two
subject or actors of development is a major groups: package tourists and
development concept that is based on independent tourists. Package tourist is related
empowerment of communities in ecotourism to the modern needs so that direction of
programs. This concept is more appropriate development follows the pattern found in
when applied to developing small-scale developed countries, while independent tourist
ecotourism in rural areas, run by local is directed more towards the local
communities using traditional technology and environment. So far only a very small group of
equipped with basic amenities. Meanwhile, at independent tourists visits Indonesia (Tuwo,
a larger scale, it is more fitting to be run by the 2011, p.34-35). Ecosystem destruction is not
private sector using more advanced uncommon in tourism areas in order to meet
techniques, of course while still doing social these modern needs. Clearing forests or
and environmental preservation (Nirwandar, changing land use is done to fulfill the need
2016). for space to build these modern facilities.
Managers of tourism, be it elements of
This development concept is business, government or even traditional
considered appropriate when applied to communities, in the end, cannot avoid this
traditional communities in Papua who live in from happening for the sake of supporting the
areas with natural beauty that can be used as a progress of tourism in the region. However
tourism destination. Since the enactment of what needs to be considered in developing
special autonomy and the start of regulations ecotourism regions is that all efforts of
on villages, traditional villages in Papua are development, including the construction of
given the authority to regulate the government facilities and utilities, still have to be in
in their villages according to provisions of the harmony with nature because disharmony with
customs they hold. The difference in culture nature can destroy the product of ecotourism
between traditional communities and modern itself. Additionally, restrictions on demand are
societies does not hamper the implementation also necessary because generally the carrying
of these development concepts in traditional capacity of natural ecosystems is lower than
villages because the communities‟ local that of manmade ecosystems (Tuwo, 2011, p.
wisdom is needed to preserve the natural 32). In addition to ecological carrying
environment and to become an attraction for capacity, it is also necessary to consider the
tourists due to their unique characteristics. social, cultural and economic carrying
While still practicing their culture, traditional capacity. An ecotourism project can be
communities are involved in managing natural considered harmonious with social, cultural,
resources or in development activities in the economical and ecological carrying capacity if
village. However, communities like this the project does not have the potential to cause
cannot be separated from the influence of degradation to the quality of life of the
modern societies, especially since the era of surrounding community, both in the long-term
globalization, which makes it impossible to as well as short-term (Damanik & Weber,
avoid changes in their indigenous culture. The 2006, p.55).
construction of services and physical
infrastructure to support modern life are some Traditional Communities
of the things that influence changes in the
lifestyle of traditional communities. Based on their characteristics,
traditional communities can be divided into
The development of tourism, in four groups, namely (AMAN, in Ministry of
general, is directed at fulfilling the modern National Development Planning /
needs of the majority of tourists, even in BAPPENAS, 2013, p. 8-9):
ecotourism regions. This is because basic
needs such as the provision of road 1. „Kanekes‟ traditional community type in
infrastructure are an absolute necessity for a Banten and „Kajang‟ or „To Kajang‟
region with tourism objects regardless the type (Kajang Dalam) in the regency of
of tourism. Sociologically speaking, tourists
Bulukumba South Sulawesi, who place
can be categorized based on specific

http://ojs.unud.ac.id/index.php/eot 30 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

themselves as „Pertapa Bumi‟ (Earth forest area to meet the needs of daily life
Ascetic). They believe that they are a (Ministry of National Development Planning /
„chosen‟ community that was given the BAPPENAS, 2013, p.9).
Large cultural change in the fourth
task to preserve the conservation of the
group of communities causes a loss of strong
earth by prayer and an ascetic lifestyle. social-cultural ties within the community and
2. „Kasepuhan Banten Kidul‟ and „Suku no demands are made anymore to undertake
Naga‟ traditional community types that can traditional rituals. This has changed the natural
be found in West Java. These communities environment where the communities lived into
are fundamentally quite strict in a manmade environment and from an
maintaining and applying their traditions economical perspective has changed the
pattern of community subsistence lifestyle to
and customs but are still open to having
become one of capitalistic individuals. There
commercial relations with the outside has been a shift from biocentrism towards
world. anthropocentrism in traditional communities in
3. Traditional community types whose lives an effort to use natural resources and this
are reliant on nature (forests, rivers, sea, keeps shifting further in the fourth group of
etc.). They developed a unique system of communities mentioned above.
natural resource management but did not Anthropocentrism considers humans and their
interests to be most decisive in structuring
develop strict traditions for housing or
ecosystems and nature as a tool for human
choice of crops compared to the traditional interests. Meanwhile, biocentrism considers
communities of Kanekes, To Kajang, or that nature has intrinsic value which is apart
Kasepuhan. Examples of these from human interest and that life in the
communities are the traditional universe has to be respected like humans
communities of Dayak and Penan in respect the social system in their life (Susilo,
2012). In today‟s terms, people who embrace
Kalimantan, Pakava and Lindu in Central
biocentrism can also be referred to as ecology-
Sulawesi, and Dani and Dafonsoro in minded communities.
Papua.
4. Traditional community types that have Cultural lag theory states that the most
already been „uprooted‟ from their apparent cultural lag in human‟s life is a lag in
„indigenous‟ system of natural resource thought with very rapid technological
management as a result of colonization that development, which generally occurs in
traditional communities that are developing
evolved over hundreds of years. This
(Ogburn, in Lauer, 2003). Some experts claim
category includes the traditional that there are differences in characteristics
communities of Melayu Deli that live in the between traditional and modern communities
area of tobacco plantations in North and that there are phases of change of
Sumatra and Betawi in Jabodetabek. economic structure that traditional
communities have to go through to become
The first three types of communities modern communities (Parson, 1951, Rostow,
form are called ‘masyarakat hukum adat’ 1960, in Amien, 2005). Meanwhile, other
(customary law community) according to the experts claim that characteristics of traditional
Law Number 41 Year 1999 about Forestry communities can also be found in modern
because they meet the following elements: (a) communities in various advanced countries
the community still lives in the form of and that to become a modern society they do
societal group (rechts-gemeenschap); (b) there not always need to go through all phases of
are institutions in the form of customary economic structural change (Frank, 1969,
authorities; (c) there is a clear area of Gerschenkron, 1962, in Amien, 2005). Based
traditional law; (d) there are institutions and a on the development, other experts claim that
legal apparatus, particularly in traditional modernization is the rationalization of social
justice, which is still adhered to; (e) they still behaviors and social organization.
harvest forest products in the surrounding Modernization is the development of the
ability to apply knowledge that has been tested

http://ojs.unud.ac.id/index.php/eot 31 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

in all branches of production and they interpret supports the implementation of development
modernity as a socio-cultural and based on empowerment of traditional
psychological framework and that supports the communities (ethnodevelopment).
application of science in the production
process (Moore, 1977, Hettne, 1990, in Several cultural aspects of traditional
Amien, 2005). Thus a community that carries communities in Papua have survived while
out traditional rituals in their daily life can be other cultural aspects have changed as an
categorized as a modern society as long as unavoidable result of development. An
there are scientific explanations for any such example of a cultural aspect that has survived
action (rationalization). is Sasi. This is a ritual of indigenous
communities living in the coastal areas of
The concept of ethnodevelopment Papua, which involves regulations that
involves making indigenous people become prohibit taking high-value marine products
more resilient towards communities in their such as mussels, snails, sea cucumbers,
surroundings that are more dominant through lobster, certain fish species and other marine
programs that pay attention to their culture and products for an agreed period. After a certain
that produce a level of economic, social and time period, deliberations will decide if these
political autonomy, making the community marine products can be caught again and
able to work based on their own levels of whether or not the sea life that will be caught
adaptation, forming their own social, cultural is of a certain size (large enough). If this
and economic synthesis (Talalla, 1984, in custom is violated the perpetrator will be
Amien, 2005) since basically traditional subjected to customary sanctions, will be
communities in many countries have been banished and it is believed he will be judged
living in harmony with the natural by nature. While it is possible that traditional
surroundings and have ecological values and communities undertake these rituals to ensure
the ability to meet basic human needs through their own food supply of marine products and
social, economic and political structures that do not understand that this is marine science,
are essentially community-based (Ife and they actually embrace a biocentrism
Tesoriero, 2008). The concept of traditional understanding of awareness that their lives
community-based ecotourism can be depend on marine products. What these
categorized into the above-mentioned concept. traditional communities do can be explained
scientifically as efforts to safeguard the energy
Results and Discussion metabolism in nature and maintain the food
chain cycle within an ecosystem that humans
Traditional Papuan Communities are part of. If this ritual is carried out
continuously without outside interference they
Unlike other regions in Indonesia, will continue to catch enough for the season
Papua did not experience long-term because the marine resources will be
colonization by the Dutch and has not yet maintained. By doing this the members of the
experienced much social and cultural change. traditional communities have economic
Papua formally became part of the Unitary sufficiency. Indirectly they are aware that they
State of the Republic of Indonesia (NKRI) are part of a system of life of which its
after the PEPERA referendum in Papua in sustainability will depend on the interaction
1969, which stated that Papua will follow between agents or any member within the
NKRI. The central government then system.
implemented various development programs
in Papua. After the enactment of special However, other cultural aspects
autonomy in the province of Papua in 2001 change due to outside influences. Changing
traditional communities have greater authority cultural aspects in traditional communities in
in developing their villages. Full Papua can be seen from lifestyle changes of
decentralization as received by the Papua villages in the interior of Papua of which the
government created traditional community majority are traditional communities. The
democracy through the establishment of the results of a study by NGOs sponsored by the
Papua People‟s Assembly. Further, the UNDP in 2005 showed that residents from
recognition of customary law in Papua villages far from service centers (urban areas)

http://ojs.unud.ac.id/index.php/eot 32 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

in general earn their livelihood by farming, Reserve. It contains about 14 rivers and has an
hunting or by gathering forest products. They area of approximately 9.360 hectares and an
have a subsistence lifestyle and are still altitude of 75 meters above sea level and there
heavily dependent on natural resources while are 21 small islands in the middle of the lake.
residents of villages close to urban areas are Lake Sentani is the largest lake in Papua that
less dependent on nature as a result from has natural beauty. The lake also has a
resources becoming scarcely available. They diversity of flora and fauna with several
have more varied livelihoods, for example animal species endemic to Lake Sentani
working as a retailer, civil servant, or namely the Sentani gudgeon (Oxyeleotris
employee at a company, leaving behind their heterodon), Sentani rainbowfish (Chilatherina
tradition. Often conflicts that occur over sentaniensis), red rainbowfish (Glossolepis
indigenous land are also a result of increasing incisus), and largetooth sawfish (Pristis
scarcity of resources as a result of nearby microdon). The largetooth sawfish is a unique
urban development. species because it is a type of fresh water
shark (LIPI, n.d.).
Although traditional communities
control all natural resources in their traditional Lake Sentani was introduced as a
region, particularly in villages far from urban tourist destination by the Papua government
areas, their position in economic activities since 2007 when the Lake Sentani Festival
tends to be weak as a result of them not was first organized. This festival is usually
knowing the market price of the natural held in June and lasting a few days, traditional
commodities they take from the forest and due communities demonstrate different types of
to the low accessibility between villages and dances on top of boats sailing on Lake Sentani.
towns which is used by traders to keep the The show is centered at the Kalkhote Pier. In
selling price of their commodities low. In addition to dances on the water, handicrafts of
addition to this, traditional communities tend traditional communities are exhibited on the
to spend all of their income from the sale of pier, among others clay pottery which is
their natural resources without saving. This handicraft from the people of Kampung Abar
leads to them increasingly exploiting their and paintings with traditional motifs on white
natural resources when they need money. wood from Kampung Asei. The type of
tourism promoted is Lake Sentani nature
A subsistence lifestyle of traditional tourism and Sentani traditional community
communities who use natural products to culture tourism. Several criteria for
fulfill their basic needs is, in fact, a form of determining an ecotourism region can be
local wisdom that preserves their natural found in the Lake Sentani region so it would
environment. However, outside influences be appropriate to develop the area into an
then make them change their patterns of using ecotourism region, in order to achieve
natural resources to fulfill not only their basic sustainable development which of course will
needs but also other needs. Exploitation of be based on empowerment of local
nature increases as a result of maintaining a communities. The Lake Sentani area
subsistence lifestyle attitude towards money accommodates elements of natural beauty
(finishing it in a flash without saving) which is (examples are the characteristic Ultra Basik
considered as a natural resource (that needs to forest and the area of Sereh waterfall in the
be used so it will not spoil). Cyclops Mountain Strict Nature Reserve);
diversity of flora and fauna; opportunities for
Lake Sentani region swimming and cross country; comfortable
temperature and humidity for a tropical region;
The Lake Sentani region is located average rainfall; not too far from the Sentani
between Jayapura City, the capital of Papua airport; acceptable duration and comfort of
Province and Sentani City, the capital of travel with the availability of roads and
Jayapura Regency and is found on the main transportation facilities; local culture;
road that connects the provincial capital with cultural/historical heritage sites (the old church
the main airport of Papua, Sentani Airport. from 1950 in Kampung Ifar Gunung, the
The lake is located at the bottom of the slope megalithic Tatuari site in Doyo Baru, and the
of the Cyclops Mountain Strict Nature Mac Arthur Monument in the Ifar Gunung

http://ojs.unud.ac.id/index.php/eot 33 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

area); and availability of medical moles, lizards, and other forest animals),
accommodation and care in the nearby urban hunting in the water (fishing) and when taking
area (Sentani City and Jayapura City). wood to build houses (Yeny and Alhamid,
2005; Yektiningtyas-Modouw, 2010).

In general, the livelihood of

indigenous communities of Sentani consists of
Kota processing sago (Metroxylon sp), farming,
Senta
fishing, and hunting. Sago is a food source for
the indigenous communities of Papua living in
Bandara the coastal areas. According to customary
Sentani tradition, there are clans who are in charge of
Kota
Danau
Jayap taking care of sago, which is referred to as
Senta eiyoayo by the communities. Their task is to
regulate the use of sago forests by the
communities, give sanctions to the public
when they intentionally or unintentionally take
sago from another village, carry out sago
Source: Google Maps (2016) replanting efforts. Each family can only take
sago from specific locations belonging to their
Figure 1. Location Map of Lake Sentani clan. Utilization of other areas must be
authorized by the ondofolo or chief of the tribe
(Yektiningtyas-Modouw, 2010, p.47). Sago
farmers need approximately two weeks to
process one tree trunk of sago the in the
traditional way. Sago is then cooked into
papeda (porridge from sago flour), the primary
food source of carbohydrate. In farming the
Sentani communities recognize the existence
of customary farmland owned by an alliance
or keret which is managed together. Men play
a role in land clearing for farming while
women have the task of planting, cultivating
and harvesting the yield as well as processing
it for family meals. The produce of the first
and best harvest they usually present to the
Source: Tourism Office Jayapura Regency ondofolo, before then consuming it
(2014) themselves, and if there is excess produce it
will be sold at the market (Yektiningtyas-
Figure 2. The view of Lake Sentani Modouw, 2010). Catching fish is usually the
task of women. In customary tradition, there
Traditional Communities of Lake Sentani are certain locations where fish is only used
for traditional ceremonies. In the tradition,
There are about 27 villages in the there is also recognition of a customary
Lake Sentani region. The indigenous caretaker who manages the water and fish,
communities of Lake Sentani have specific burefi-karefi, who has the task of overseeing
customs for natural preservation. The highest any fishing activity and has the authority to
position in their customary government is held impose sanctions for fishing activities
by the ondofolo (big chief) who has the contaminating the lake and for fishing in
function of providing service and protection improper ways. Just as with farming produce
for his citizens. Broadly speaking some the best catches will be given to the ondofolo
literature mention that there are certain for the interest of the villagers, particularly the
customary rules that the traditional big black catfish (Yektiningtyas- Modouw,
communities have to carry out when planning 2010).
to go hunting on land (catching wild boar,
http://ojs.unud.ac.id/index.php/eot 34 e-ISSN: 2407-392X. p-ISSN: 2541-0857
 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

Hunting is a men‟s duty. There are for life for humans). With the progress of
certain rituals that have to be performed before developments and impacts from the growth of
hunting starts, such as abstinence from sexual cities in the surrounding areas, Sentani
intercourse with their partner for men that will traditional communities begin to experience
go hunting; no talking to women; not exposed social, cultural and economical changes,
to children‟s urine; hunting tools cannot be among others in the types of livelihood, diet,
touched by women; and the hunters have to and types of houses inhabited. The previous
leave early in the morning before everyone means of living which consists of
else is awake. There are two types of hunting, appropriating natural produce and is subsistent
namely hunting to provide food for the family in nature is beginning to be left behind.
and hunting for customary purposes Although some work as civil servants, teachers
(Yektiningtyas-Modouw, 2010). or in other service professions, the majority of
the community still earns their livelihood as
Local residential settlements in the fishermen, however with more advanced
Lake Sentani region generally consist of stilt systems and technology, especially in the case
houses that stand above the water. Sentani of fish farming. One of the advancements in
traditional community houses are known by fish farming is the cultivation of several new
the term gaba-gaba houses. The frame of these freshwater fish species such as tilapia, Nile
houses is made out of wood from the tilapia, common carp and gourami in floating
Xanthostemon sp. tree and is covered with cages. The development of cages is followed
sago palm leaves for the walls and roof. This by the growth of settlements at the edge of the
wood may only be taken from particular areas lake. These activities are performed by
of the mountains near the lake or from a indigenous inhabitants as well as migrant
certain radius from the top of the mountain. groups, causing an increase in pollution,
There are specific rituals before using this type among others in water turbidity and stench
of wood as a frame for houses because the (Simbiak, 2005).
wood is considered to contain a spirit (Yeny
and Alhamid, 2005). Lake Sentani experiences not only an
addition of new aquatic animal species but
These customary rituals are actually also a decline in the number of aquatic animal
meant to regulate or restrict human activities species endemic to the lake, with the
in taking resources provided by nature. When extinction of the largetooth sawfish. The use
all these restrictions are carried out, nature is of modern fishing equipment is thought to
given the chance to restore itself. have contributed to its extinction, since the
introduction of monofilament gill nets in 1969.
Social, Cultural, Economical and Ecological The local population does not eat the
Change in the Lake Sentani region largetooth sawfish but many were caught in
nets and died. The last largetooth sawfish was
The following are some examples of caught in 1974 and after that, there has been
changes happening in the Lake Sentani region not been any more news about one being
according to literature. Although this overview caught in Lake Sentani (LIPI, n.d.).
may not be complete, at least some of the
following examples can shed light on the Other changes that are happening
influence of modern life for the society of the relate to local diet. The results of a research by
Sentani traditional communities and the Alhamid in 1994 show that after its
ecological conditions of the Lake Sentani introduction to the Sentani communities, rice
region. started to replace the function of sago as a
source of the daily food staple. Sago was even
As with other lakes, Lake Sentani has harvested and sold at the market so the Sentani
two main functions, namely: ecological communities could buy rice (Yeny &
(regulator of water management, flood control, Alhamid, 2005). In his article Arif (2016)
wildlife habitat and reservoir for sediments, states that the change in diet of the Mentawai
nutrients, and contaminants) and social, community, who originally consumed sago
cultural and economical for the Sentani and taro and then changed to rice, started to
traditional communities (providing necessities impact badly on the health of the local

http://ojs.unud.ac.id/index.php/eot 35 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

community, caused ecological damage and Besides the extinction of the

also threatened food security. It is not largetooth sawfish, other ecological changes
impossible that this will also happen in the can also be seen in the major land use changes
Sentani community. in the Lake Sentani region based on land use
in the Sentani watershed in 2007, 2001, 2010
In Indonesia, Papua is known to have and 2012. Forest and swamp area continues to
great sago potential and the Sentani region is decrease and is replaced with build up land,
one of the sago producing regions in Papua. savanna bush and vacant land (Fauzi,
Keeping this in mind and to in an attempt Rispiningtati, & Hendrawan, 2014, p. 47).
protect the sago forests, Jayapura Regency
local government has issued Local
Table 2. Land Area of Sentani Watershed
Government Regulation Number 3 Year 2000 According to its Function
about Conservation of Sago Forest Areas.
Sago from Papua has a higher quality than Land Land Area (Ha) Explan
sago from Malaysia, a country that started Use 2007 2010 2012 ation
cultivating sago earlier. Papuan sago trees can Forest 35.587 33.895 32.209 Decrea
reach 12 meters while sago trees in Malaysia ,070 ,525 ,980 se
are relatively short. Moreover, one sago tree Building 1.755, 1.849, 1.943, Increas
trunk from Papua can produce 900 kg while s 480 435 390 e
one Malaysian sago tree trunk produces 250 Savanna 14.469 16.163 17.858 Increas
kg on average (Omona, 2014; Sutianto, 2014). bush ,280 ,850 ,420 e
In addition to a lack of resoluteness of the Vacant 5.187, 5.315, 5.442, Increas
government in surveillance of sago forests, the land 470 231 992 e
event of logging and burning of sago trees in Swamp/ 1.224, 999,85 775,11 Decrea
Kampung Asei and Kampung Harapan, ponds 592 1 0 se
Sentani, for the sake of the broadening of the
main road in 2012, also did not lead to any Source: Fauzi, et al, 2014
significant opposition from local communities,
who should feel threatened because the forest These changes in land use generally
used as their local food source was destroyed. are meant to accommodate human activities
This is caused by the change in diet in the which increases a lot in the area, in the form of
Sentani traditional communities mentioned agricultural activities, mining, building of
before. Their source of carbohydrates which settlements (among others to meet the housing
has been changed with rice can disturb food needs of residents of Jayapura City), as well as
security, especially if this destruction of sago trading and service activities such as: stores,
forest continues because geographically the hotels, and restaurants, which eventually gives
land in Sentani is less suitable to grow rice so impacts in among others: erosion, landslides,
the Sentani communities will be dependent on and water pollution in the lake. Analysis of
other rice producing areas to obtain their food water quality in several sampling locations
staple. shows that Lake Sentani is mildly, moderately
and severely polluted (LIPI, n.d.).
The type of houses inhabited by the
local population is also changing. Research by One of the human activities that
Alhamid in 2001 shows that sago palm leaves damages forests and causes landslides and
houses are being replaced with plank houses. erosion is the clearing of farmland in the
These are more expensive because they are mountainous areas around the lake which is
made of a material that needs to be purchased. generally done by the Papua population from
As a result, each newly formed family cannot Dani ethnicity (originating from outside
immediately build their own house and is Jayapura Regency). The indigenous Sentani
forced to still stay with their parents. The population already does not rely on farming as
density of homes increases because one house a livelihood and they themselves do not enter
can be occupied by more than one family the mountain areas at a certain radius from the
which is expected to influence the quality of top of the mountain because in their belief that
social life (Yeny and Alhamid, 2005). is their sacred ancestors‟ residence (Yeny and
Alhamid, 2005).

http://ojs.unud.ac.id/index.php/eot 36 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

In addition to migrants, the Sentani clearly evident in a fairly short period of time
traditional community also contributes in (since 2007 when the Lake Sentani Festival
changes to land use in the area. Mining efforts was proclaimed by the government). Other
to meet the needs for raw construction parties outside the traditional communities of
materials in developments which are done by Sentani play a substantial role in these
locals also influences the morphology of the changes. In the attempt to carry out customs to
area (the bottom of the slopes of the maintain the sustainability of natural
mountain), causing erosion on the slopes and resources, traditional communities cannot be
ultimately increasing sedimentation in Lake separated from outside influences. Therefore,
Sentani. Other activities include the making of this means that a lack of agreement regarding
traditional paintings on bark. The production nature management could give way to outside
of these bark paintings increased after the cultural influences which in general are more
Lake Sentani Festival was organized and is excessive in exploiting nature as a result of a
expected to cause damage to trees because capitalist way of thinking, substituting
their bark is taken. When this is done traditional communities‟ local wisdom which
continuously without paying attention to the has always been good.
ability of the forest to restore itself this will
cause damage to the forest (Yeny and
Alhamid, 2005). References

Conclusion
Amien, A. M. (2005) Kemandirian Lokal,
External influences are clearly evident Konsepsi Pembangunan, Organisasi,
in social, cultural and economic changes in dan Pendidikan dari Perspektif Sains
traditional communities and in ecological Baru. Jakarta: PT GPU.
changes in the region of Lake Sentani. The use
of more modern fishing gear led to the Arif, A. (2016) „Dari Sagu ke Sega dan
extinction of the largetooth sawfish, and the Konsekuensinya‟, Kompas, 30 May.
increased sedimentation and water pollution
due to human activity can disrupt the function Damanik, J. and Weber, F. H. (2006)
of the lake among others as wildlife habitat, Perencanaan Ekowisata Dari Teori ke
water resource and in flood control. This it is a Aplikasi. Yogyakarta: Andi Offset.
challenge for the development of traditional
community-based ecotourism in Lake Sentani. Fauzi, M., Rispiningtati, R. and Hendrawan,
A. P. (2014) „Kajian Kemampuan
Traditional communities need to learn Maksimum Danau Sentani Dalam
to understand the scientific reasons behind all Mereduksi Banjir Di DAS Sentani‟,
their culture or traditional rituals that they Jurnal Teknik Pengairan, 5(1), pp.
have carried out. In this way, they can reject 42–53.
any outside influences that will negatively
impact on their lives later on. In addition to Ife, J. and Tesoriero, F. (2008) Community
building a critical awareness of traditional Development: Alternatif
communities, another thing that needs to be Pengembangan Masyarakat di Era
taken into consideration is to build a Globalisasi, Edisi ke-3. Yogyakarta:
biocentrism understanding in communities Pustaka Pelajar.
outside of them, be it migrant groups, elements
of government, or the private sector. Social, Ministry of National Development Planning /
cultural and economic changes in traditional BAPPENAS (2013) Masyarakat Adat
communities of Sentani due to developments di Indonesia: Menuju Perlindungan
are estimated to have taken place for 47 years Sosial yang Inklusif. Jakarta:
(starting from 1969 when Papua officially Direktorat Perlindungan dan
became part of the Unitary State of the Kesejahteraan Masyarakat,
Republic of Indonesia (NKRI) after the Kementerian PPN/BAPPENAS.
PEPERA referendum). However, changes in
the physical function of the lake region are

http://ojs.unud.ac.id/index.php/eot 37 e-ISSN: 2407-392X. p-ISSN: 2541-0857

 E-Journal of Tourism Vol.4. No.1. (2017): 28-38

Nirwandar, D. S. (2016) Ecotourism in at:

Indonesia, Ministry of Tourism and http://puspijak.org/uploads/info/korekt
Creative Economy, Republic of or2_struktur_budaya_sentani
Indonesia. Available at: (Accessed: 9 May 2016).
http://sustainabledevelopment.un.org/
content/document/ 4488Nirvandar.

Omona, J. (2014) Rumit Mengelola Hutan

Sagu di Papua, Jaringan Kerja Rakyat
Papua. Available at:
http://www.jeratpapua.org/2014/09/04
/rumit-mengelola-hutan-sagu-di-papua
(Accessed: 5 June 2016).

Simatupang, V. (2015) Hukum

Kepariwisataan Berbasis Ekspresi
Budaya Tradisional. Bandung: PT.
Alumni.

Simbiak, H. G. (2005) Arahan Pengembangan

Pariwisata Kawasan Danau Sentani.
Institut Teknologi Bandung.

Susilo, R. K. D. (2012) Sosiologi Lingkungan.

Jakarta: Rajawali Pers.

Sutianto, F. D. (2014) Punya Hutan Sagu

Terluas di Dunia, Tapi Warga Papua
Sulit dapat Sagu. Available at:
http://finance.detik.com/read/2014/09/
04/100753/2680931/4/punya-hutan-
sagu (Accessed: 5 June 2016).

Tuwo, A. (2011) Pengelolaan Ekowisata

Pesisir dan Laut, Pendekatan Ekologi,
Sosial-Ekonomi, Kelembagaan, dan
Sarana Wilayah. Surabaya: Brillian
Internasional.

UNDP (2005) Community Livelihoods and

Civil Society Organisations in Papua,
Indonesia, a Snapshot by Local Non-
Government Organisations. UNDP.

Yektiningtyas-Modouw, W. (2010) Helaehili

dan Ehabla, Fungsinya dan Peran
Perempuan dalam Masyarakat
Sentani Papua. Yogyakarta. Available
at: Adicita Karya Nusa.

Yeny, I. and Alhamid, H. (2005) Struktur

Sosial Budaya Masyarakat
Dafonsoro: Sebuah Tinjauan Budaya
dalam Pengelolaan Sumberdaya Alam
di Sekitar Danau Sentani. Available

http://ojs.unud.ac.id/index.php/eot 38 e-ISSN: 2407-392X. p-ISSN: 2541-0857