This chapter studies the creation and maintenance of representations from different insiders’ perspectives. Outsider representations stand in sharp contrast to the erased story of Indigenous peoples themselves. The importance of place for Indigenous peoples comes to the fore in creation histories, in place naming and in the building of identity. This chapter builds on the work of Durkheim, Said, and Stuart Hall for the needed corrections to emic and etic academic discourse on representations. Indigenous scholars Vanessa Watts and Zoe Todd show how the colonial process erased the Indigenous people’s own story and self-representations, which includes erasure and misrepresentation of the embodied legal-governance and spiritual aspects of Indigenous thinking. The authors of this chapter give room for Indigenous philosophies, for the native voice and for counternarratives. The authors show the enduring value of Indigenous storytelling and its power to challenge conventional ways of thinking and to enlarge their explanation.
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Immense beyond imagination, the untamed rainforests of western New Guinea represent a biodiversity hotspot, home to several unique species of flora and fauna. The territory’s astonishing beauty and diversity is underpinned by a stunning array of natural resources. The island is also home to many indigenous communities practicing hundreds of local languages and traditions and depending on their natural environment for maintaining their traditional livelihoods, identity and culture. The territory’s much-contested decolonization process in the 1950-60s led to widespread discontent among indigenous Papuans and gave rise to persistent dissent from Indonesian rule, routinely met with disproportionately violent action by Indonesian security forces. Adding to these longstanding colonial ills and grievances, indigenous Papuan communities also struggle to grapple with inequitable allocation of land and resources, extreme pollution and environmental degradation caused by the mining and palm oil sectors. In the meantime, climate-exacerbated weather events have become more frequent in the region creating new tensions by putting an additional strain on natural resources and thus leading to an increased level of insecurity and inequality. In particular, these challenges have a disproportionate and profound impact on indigenous Papuan women, whose native lands are deeply embedded in their cultural and ethnic identity, and who are dependent on access to land to carry out their prescribed roles. Displacement also puts women at further risk of violence. Adding to sexual violence and displacement experienced by indigenous Papuan women, the loss of traditional lands and resources has been identified as having a singularly negative impact on women as it impedes their empowerment and makes them vulnerable to continued violence. The Papuan experience thus serves as a timely illustration to exemplify how environmental factors, such as resource extraction and climate change, not only amplify vulnerabilities and exacerbate pre-existing inequalities stemming from colonial times, they also give rise to gendered consequences flowing from large-scale degradation and loss of the natural environment.
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Indigenous Papuans on the western half of the island of New Guinea, have experienced intersecting environmental, social, and political crises, within the context of a movement seeking self-determination. These ongoing crises are exacerbated by longstanding grievances over the Grasberg mine (which contains significant reserves of copper and gold), and environmental degradation caused by the mining and palm oil sectors, as well as the legacy of colonialism on the allocation of land and resources.
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Indonesia’s peat forests remain severely threatened by forest fires, oil palm plantation development and extractive industries, which leads to biodiversity loss, increased emissions of greenhouse gases, and the marginalization of Indigenous Peoples and local communities. In 2008 the Government of Indonesia introduced the Social Forestry Programme under which Indigenous Peoples and local communities can acquire a 35-year management permit. Since then, about 10 percent of Indonesian State Forest has been designated for community-based forest conservation and restoration initiatives. The devolution of authority to the local level has created a new playing field. The Social Forestry Programme reverses more than a century of centralistic forest policy, and requires a fundamental re-orientation of all actors working in the forestry sector. The central question underlying this proposal is how Dutch civil society organizations (applied universities and NGOs) can effectively support Indigenous Peoples and local communities in the protection and restoration of peat forests in Indonesia. This project aims to set up a Living Lab in Ketapang District in West Kalimantan to study, identify and test novel ways to work together with a variety of stakeholders to effectively conserve and restore peat forest. In Ketapang District, Tropenbos Indonesia has assisted three Village Forest Management Groups (Pematang Gadung, Sungai Pelang and Sungai Besar) in securing a Social Forestry Permit. Students from three Dutch Universities (Van Hall Larenstein, Aeres Hogeschool and Inholland) will conduct research in partnership with students from Universitas Tanjungpura on the integration of local ecological knowledge and technical expertise, on the economic feasibility of community-based forestry enterprises, and on new polycentric governance structures. The results of these studies will be disseminated to policy makers and civil society groups working in Indonesia, using the extensive networks of IUCN NL and Tropenbos Indonesia.
