28Aug/25

“Primates, Culture, and the Future: Voices from Antananarivo”

Blog Post, ,

by Arif Setiawan

tongasoa, Welcome in Malagasy at IPS confrence venue

The International Primate Congress and Symposium, held in Antananarivo, Madagascar, from July 20–25, 2025, created a warm and festive atmosphere. The opening ceremony on the afternoon of July 20th featured Malagasy percussion music, traditional dances, and a welcome greeting, “tonga soa,” meaning “welcome.” In the corners of the park stood iconic ring-tailed lemurs and sifakas, as well as a life-size replica of a giant lemur—a reminder of the giant lemur, an orangutan-sized species that once lived in Madagascar until 700 years ago before becoming extinct. The gathering served as a biennial reunion, a gathering for researchers, conservationists, and new participants joining for the first time.

The official opening ceremony on July 21st was held by the Mayor of Antananarivo, who emphasized the importance of the congress for the city and the country, particularly in strengthening lemur conservation efforts. The organizing committee chairman, Prof. Jonah Ratsimbazafy, noted that the event attracted more than 700 participants from 53 countries. Over the course of five days, each morning begins with a keynote session, followed by symposia and workshops taking place in parallel at eight different locations, giving participants room to choose according to their interests.

swaraowa present a talk at IPS Madagascar

One of the key symposiums that I joined was  “Flagship Primates: Building National Identity for Biodiversity Conservation,” which discussed the role of iconic primates as cultural symbols and umbrella species for conservation. This session shared a variety of global experiences: from the gibbons of Java and Mentawai, presented by SwaraOwa Indonesia, mountain gorillas from Uganda, to the indri, ring-tailed lemur, and golden bamboo lemur from Madagascar. From South America came the stories of the titi monkey and the yellow-tailed woolly monkey, icons of pride for the people of Peru. The symposium concluded with a review by Russ Mittermeier, who emphasized that flagship species can be a gateway for research, education, and conservation policy—such as the birth of World Lemur Day and the Ranomafana conservation area.

Beyond sharing conservation experiences, technology was also a key highlight. A presentation from Brazil introduced the use of drones equipped with thermal sensors capable of detecting animals quickly and accurately. Although relatively expensive, this technology is considered more efficient than traditional transect surveys, which can take months. Innovative financing approaches were also discussed at the symposium “Direct Cash Transfers for Improved Nature Outcomes.” This strategy examined how cash incentives—both conditional and unconditional—can be provided to local communities as compensation for pro-conservation behavior. Examples include payments for ecosystem services, REDD+, and the TAHANU digital platform used for gorilla conservation in Rwanda.

Participants of Primatology from Global South- workshop

One of the most moving sessions took place on July 24th, the workshop “Primatology from the Global South.” This workshop highlighted the gap between developed countries in the northern hemisphere, which have traditionally dominated primatology research, and the southern countries that are the primates’ natural habitat. Through interactive discussions, participants identified the strengths, weaknesses, opportunities, and challenges of primatology in the Global South, and devised strategies for more equitable and just collaboration.

Overall, the congress was not just an academic forum, but a meeting of cultures, technologies, and global solidarity. From the spirited opening dance to the serious discussions about conservation strategies and financing, all conveyed the same message: primates are not just wildlife to be preserved, but symbols of identity, pride, and a shared future for humanity.

Swaraowa attendance at IPS Madagascar was supported by Primate Conservation Inc, Re-wild, Margoth Marsh Biodiversity Foundation and Fortwayne Children’s Zoo.

read another stories from IPS Madagascar in bahasa at blog swaraowa.

31Jul/25

“Listening to the Canopy: Indigenous Efforts to Safeguard the Kloss’s Gibbon”

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by : Aloysius Yoyok, Kurnia Ahmaddin

team heading to Listening Points

In the year 2025, the “siripok bilou” team, formed in early 2025, aims to conduct monitoring for Kloss’s Gibbon – as known as Bilou  (Hylobates klossii) through surveys in indigenous forests, which we have categorized into 2 types of habitat in Siberut Island. The first type is high suitable habitat, which refers to forests that are relatively far from settlements and have a canopy cover predominantly composed of forest trees. Meanwhile, the next type is low suitable habitat, which refers to secondary forests that are close to settlements and have a canopy cover dominated by cash crops. The cash crops that are widely cultivated by the local community include Durian, Betel nut, Banana, Clove, and Nutmeg. For this year’s survey, we are targeting 4 blocks of low suitable forest (Samalelet 1-Saleleubaja-Sapojai, Samanggeak-Sagulu 1, and Tasiriguruk) and 4 blocks of high suitable forest (Saguruju, Sarokdok, Sagulu 2, Samanggeak 2). All survey locations fall within the administrative region of the villages of Madobag and Matotonan in South Siberut District.

the Kloss’s gibbon encountered

For our population counting, we use the vocal-count triangulation method by placing 3 Listening Positions (LPs) in each of these customary forest blocks. We position our LPs on the highest hills with distances between points starting from 300-800 m depending on the highest point at the customary forest location. This method uses vocal counting, which involves listening and counting the calls of the Bilou from 5:30 AM to 10:00 AM at the predetermined LPs. As of the end of July, we have conducted surveys in 2 blocks of low suitable habitat (Samalelet 1-Saleleubaja-Sapojai and Samanggeak-Sagulu 1) at the end of April and early May. From mid-May to mid-July, we focused our surveys on blocks of high suitable habitat, specifically in the customary forests of Saguruju, Sarokdok, and Sagulu 2. The survey team consists of indigenous community members whom we trained intensively in April.

Simakobu ( Simias concolor)

Our survey this time not only counted the  Bilou but also reported on other endemic primates. We recorded visual encounters with 3 individuals of Bokkoi – Macaca siberu , 4 Simakobu individuals ( Simias concolor), and 1 Joja ( Presbytis siberu) in the Sarokdok customary forest. In other customary forests, we also noted the presence of these 4 species, although only through their sounds. The potential threats were still found across all types of customary forests. Among them are the opening of new land for production crops or livestock. Relatively large trees are cut down or killed by stripping the bark from the main trunk. We also encountered the use of forest wood for making rafts or for their household needs. Hunting was still evident throughout the customary forests, as seen from the traps made or remnants targeting terrestrial mammals. The sounds of gunfire were still heard even though we were surveying in areas of high suitable habitat.

Translated from original article : https://swaraowa.blogspot.com/2025/07/mendengar-nyanyian-kanopi-upaya.html

02Jul/25

“Munggah Molo” Ceremony in Sokokembang: Embroidering Prayers in the First Pillar

Blog Post,

by Arif Setiawan

As part of the noble tradition of the Javanese people in Petungkriyono, the *Munggah Molo* ceremony was held to mark the beginning of the construction of the SwaraOwa Conservation Education Center in Sokokembang. *Molo*, the main beam on the roof frame of the building, symbolically plays an important role as a spiritual foundation and hope for a sturdy and blessed home.

This ritual is accompanied by a joint prayer and offerings in the form of agricultural products, a symbol of gratitude and hope to the Creator and respect for the surrounding nature. In the middle of the lowland rainforest that is the habitat of the Javan gibbon, this procession marks the unification of science, local culture, and spirituality in a building that will become a growing space for conservation and learning.

June 22, 2025, marks the construction of the SwaraOwa conservation education facility, although preliminary activities of land clearing and foundation construction had begun 3 days earlier. The main part of the roof of the highest house is the spirit of the swaraOwa team to continue developing nature conservation activities that have been and are being carried out in the habitat of the Javan Gibbon. This building will later function as a front office, an information center for swaraOwa activities. We have to thanks to Fortwayne Children’s Zoo for donating for the construction of this center. the facilities included kitchen, dining room for students, coffee roasting room and cafe/souvenir shop. Managed collaboratively with local community in Sokokembang, this facilities will promote javan gibbon conservation in this region.

The symbols in the *Munggah Molo* ceremony are full of philosophical and spiritual meaning, reflecting the hope for a house that is not only physically strong, but also harmonious mentally and socially. Here are some of the main symbols commonly used in this tradition, especially in areas such as Petungkriyono:

  1. Sugarcane (Saccharum officinarum)

Symbolizes the *sweetness of life* and the hope that the house will be a place full of goodness and happiness. Sugarcane also reflects steadfastness and honesty.

  1. Rice (Oryza sativa)

Symbol of *prosperity and well-being*. Yellowing rice signifies the hope that the occupants of the house will always have their food needs met and live in abundance.

  1. Coconut (Cocos nucifera)

Symbolizes *wholeness and usefulness*. All parts of the coconut can be used, reflecting the hope that the house will be a useful place for the family and community.

  1. Indonesian Flag

Symbol of *nationalism and protection*. The red and white colors are also believed to bring positive energy and protection from supernatural disturbances. This cloth is used to wrap pounded offerings, namely dringo leaves (Artemisia vulgaris), blanke, a type of aromatic grass, and kencur (Kaempferia galanga). Which symbolizes spiritual protection, freshness, tranquility, strength and resilience for the building and its occupants.

  1. Coins or money

Signifies *sustenance and smooth economy*. Placed as a prayer so that the house is not lacking and is always given abundance.

  1. Market Snacks and Agricultural Offerings

A form of *gratitude and respect* to ancestors and the surrounding nature. This also strengthens the spiritual relationship between humans and the environment.

  1. Main wood- Blandar

The main wood that is raised as *molo* symbolizes *the core of life and direction of purpose*. In the context of the house, this is the spiritual foundation and a symbol that the house will be a place where noble values ​​grow.

  1. One bunch of bananas

One bunch of bananas consists of many fruits that grow together on one stalk. This reflects the hope that the family occupying the new house will live in harmony, support each other, and not be separated—like bananas that remain united in one bunch. Bananas are also a symbol of blessing and abundance, a fruit that grows easily and bears many fruits. In the context of the ceremony, one bunch of bananas is a prayer that the house will always be blessed with sustenance, health, and happiness. Bananas also symbolize the continuity of life. After bearing fruit, the banana tree will die, but new shoots will grow around it. This is a symbol of hope that the house will become a place for the growth of a new generation that brings good values. One bunch of bananas is also part of the offerings as a form of respect to ancestors and the surrounding environment, asking for protection and blessings for the house that is built.

  1. kembang telon-triple flowers : Jasmine, Kenanga and Rose flowers.
  2. Other offerings : corn, tapih, kebaya clothes, placed on the molo frame, and whole ingkung chicken.

All of these offerings are then prayed for together and then eaten together with breakfast for the workers who work on building this house. These ornaments not only symbols but also a cultural narration of human relationship with nature, ancestors and  God. Through this ceremony we learn a lot of our own tradition as Javanese our own roots that have been applied since many years ago by our ancestors and we hope this values could be sustainable along with our conservation activities.

29May/25

The urgency of the habitat corridor for the Javan gibbon: two years of a participatory planting program

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by : Sidiq Harjanto ( SwaraOwa) dan Alex Rifa’i (PPM Mendolo)

a group of gibbons in Sawahan forest ( doc. PPM Mendolo)

Javan gibbon (Hylobates moloch) is one of the nine species  of gibbon in Indonesia. The distribution of this grey ape is endemic to the island of Java and is limited to the western part of the island. Owa Jawa (in Javanese)  is found in lowland tropical forest habitats with certain specifications. They live arboreally (on the forest canopy) so they need good forest canopy connectivity. Currently, the Javan gibbon is listed as an endangered species in the IUCN red list.

Habitat fragmentation is a threat that accelerates the extinction of this charismatic species. The habitat fragmentation condition referred to is when the forest area no longer provides good canopy or canopy connectivity. Simply put, an expanse of forest is broken up into smaller blocks. Because of the need for a connected forest canopy, the slightest disturbance in the gibbon’s habitat, such as the opening of a road, can fragment the habitat for the gibbon.

When a group or family of gibbons is separated from the population, it increases the chance of inbreeding which leads to genetic drift. Intermarriage between closely related family members dramatically reduces gene diversity. This results in health problems and adaptability and increases the risk of extinction. The more massive the isolation of the population, then the rate of extinction of a species is also increasing.

map of fragmented gibbon habitat in Mendolo

Monitoring gibbon groups in fragmented habitats

It takes care to ensure habitat fragmentation for the Javan gibbon. At first glance, the land cover often looks relatively good. However, if we refer to the specific needs of the ape species from the Hylobatidae family that require heterogeneous forests, it turns out that not all areas match the needs of the gibbon population. There are several pockets of Javan gibbon habitat forest surrounded by garden areas, such as durian and coffee, or other homogeneous vegetation cover that is not compatible with the needs of the habitat.

participatory gibbon monitoring in Mendolo village ( Doc. PPM Mendolo)

Paguyuban Petani Muda (PPM) Mendolo, in collaboration with Swaraowa, has been monitoring groups of Javan gibbons that are in small forest blocks that are separated from the main forest block. Groups of gibbons generally share space in forested areas that are far below the ideal territory. From this monitoring data, future conservation efforts can be formulated.

The monitoring team consists of two or three people every day, leaving in the morning around 05:30 WIB or sometimes the departure schedule can be even earlier. Upon arrival at the monitoring location, the team began to observe the daily activities of the group of Javan gibbons, such as eating, playing, resting, and sleeping. In addition, we also recorded the types of fodder trees, and the average height of the canopy they used for activities. These data are important considering that their habitat area overlaps with community arable land.

Several times groups of gibbons were observed crossing into the coffee plantation area where the average height of the trees was no more than five meters. In fact, there were some residents who reported that they had seen a Javan gibbon walking on the ground. The phenomenon of gibbons walking on the ground seems funny at first glance, but this finding is worrying because it deviates from its natural behavior. Owa Jawa is a completely arboreal animal, if it comes down to the ground to cross from one tree to another, this indicates that its habitat is not ideal.

Forest corridors for habitat connection

Right now we are racing against time. Data on habitat fragmentation for the Javan gibbon in this landscape is still very limited. However, there are beginning to be findings that indicate that condition. This requires a prompt response to avoid the risk of accelerating extinction. Starting from the data that is still very limited, efforts, albeit on a small scale, have been made. One of the efforts made is through the creation of habitat corridors and the enrichment of fodder trees.

planting trees by Mendolo community ( Doc. PPM Mendolo)

This year, it is the second year for the residents of Sawahan Village, Mendolo Village to carry out a corridor planting program and the enrichment of forest tree species. The seeds planted this year include Babi wood (Crypteronia sp.), Sapi wood (Pometia pinnata), Rau, sentul , Nangkan. A total of about 700 seedlings. Some seeds are planted on the borders of small rivers, or grooves according to local terms. Planting in these grooves is expected to be a forest corridor in the future, as well as for water and soil conservation.

In addition to river border areas, various forest fruit seeds are also planted in arable land to increase the population of fodder trees for Javan gibbons. Types of fodder trees that gibbons like are rau (Drancontomelon dao), bendo (Artocarpus elasticus), nangkan (Artocarpus rigidus), and sentul (Sandoricum koetjape). With the enriched agroforestry model, it is hoped that groups of Javan gibbons will still be able to survive, at least from the side of the title connection and feed availability.

The concept of the habitat corridor in Mendolo is similar to the community baboon sanctuary program that has succeeded in maintaining the population of howler monkeys in Belize, Central America. It is long-term in nature and requires the collaboration of various parties. In principle, this program seeks to find an equilibrium between the ideal habitat needs of the Javan gibbon and the economic interests of the community from land management.

Community-based conservation

It cannot be denied that many environmental problems are global in nature, such as climate change, mass extinction, and deforestation – including habitat fragmentation. However, the ways of handling it can start from a small scale. Conservation actions need to be adapted to the local context. The scale can be based on ecoregions, bioregions, landscapes, or even on a small administrative scope, such as a village. In the rural context, community-based conservation has become a paradigm as well as a promising strategy.

In Sawahan Hamlet there has been the initiation of the Hamlet Regulation (Perduk) which regulates the protection of wildlife. This rule applies to several groups of animals, namely: fish, birds, and primates. The development of this citizen’s agreement brings a breath of fresh air to efforts to preserve biodiversity in Mendolo Village. The preservation of wildlife certainly cannot stop at the ban on hunting, but needs to be deepened towards habitat preservation. This forest corridor program is one of the long-term efforts to get there.

This habitat corridor and fodder tree enrichment program is community-based. Citizen participation is the key to sustainability. The willingness of tilling the land (areas bordering the river), the consistency of seed procurement, planting, and the commitment to tree care are highly dependent on the active role of community members. Currently, the role is played by the farmers who cultivate the land, the group of farm women who help prepare the seeds, as well as the members of the PPM Mendolo who alternately monitor groups of gibbons in the Mendolo region. We thank them for their very meaningful contribution.

translated from orginal article in bahasa here : https://swaraowa.blogspot.com/2025/05/urgensi-koridor-habitat-bagi-owa-jawa.html

 

10May/25

Mentawai Gibbon: Conservation and Monitoring Efforts in the Siberut Customary Forest

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by : Arif Setiawan

training participants with siripok bilou t-shirt

Two activities in two different locations have been and are being started in Siberut, the first in the Toloulago forest area and the second in the traditional forest area in Rokdok village. The activities at the Toloulago location are a continuation of the activities from previous years with Malinggai Uma in southern Siberut. And the second activity is a new initiative to strengthen the management of customary forests-Hutan Adat- in Siberut.

From discarded wood to hope: gibbon spotting post

The Malinggai Uma team made a gibbon spotting post or wildlife observation post in the Toloulagok forest. This wildlife observation post aims to develop community based wildlife tourism which has been developed in Toloulago by Uma Malinggai. In addition, this observation post can also be used to control illegal logging activities that continue to occur in this area.

gibbon spotting post in Toloulago forest

Ismael saumanuk who with the team has made the size of this observation post 4×6 with two floors, development that has been going on for 2 months and until now is about 75% completed. The making of this post was also initiated from the rampant felling of trees in the Touloulago forest, and the big logs were not used, they were just left in the forest, meaning that the loggers only took a part that was good or what was necessary, while the logs were left in the forest. Ismael, Visen and Damianus initiated the use of these trees to be used as observation posts.

 

Siripok Bilou : Gibbon Monitoring Team

Starting this month, the siripok bilou ( mean friends of the gibbon in Mentawai language ) team will be strengthened again with the monitoring team, Aman Tara, from Mailepet as a locals who will lead the gibbon survey and monitoring activities in the traditional forest region. This activity is part of a consortium for the conservation of the Mentawai gibbon  between Yayasan Citra Mandiri Mentawai, Swaraowa and Green Justice Indonesia. This collaborative project aims to strengthen the current management of customary forests and has received recognition from the government. Swarawa in this regard will contribute to provide technical support for monitoring Bilou as one of the flagship species in this customary forest.

gibbon monitoring team in customary forest of siberut

The survey will be carried out for the next 6 months, in the customary forest area in the villages of Madobag and Matotonan. The preparation for this survey is the introduction of the gibbon monitoring technique based on their vocalization and from April 24 to May 1, 2025 we trained a special team from Rokdok village, this technique was used in the previous survey in Siberut (Setiawan et al 2020). The Malinggai uma team who have become familiar with this survey technique became mentors, Aman Andei and Aman Tebai came along to accompany and train the team that will be thrown later. The initial socialization about this activity was facilitated by the YCMM team on the night of April 25, 2025 and was attended by approximately 30 people from the village of Rokdok. Then some of those present that night were selected to join the monitoring team, then continued with the introduction of gibbon-based survey techniques, guided by Adin and Wawan from SwaraOwa.

training participants in the forest

Bilou- Mentawai Gibbon ( Hylobates klossii)

That night basic knowledge  about gibbons in Indonesia and the monitoring technique was presented by Wawan and Adin, and the next morning the team was divided into 3 for data collection practice. Adin introduced the apps we use to support i.e kobocollect and avenza map for data collection. The triangulation system was put into practice for 4 days in a row. The first experience for the team so there are many things that need to be discussed together, the unexpected field conditions also provide additional information for the next locations. One of the interesting things from these 4 days of observation, 2 teams did not hear Gibbon’s voice at all, only the 3rd team heard Gibbon’s voice, even that was only 1 group and the distance was very far. For the time being there is indeed a difficulty for the team that does not hear the voice and from the results of these 4 days it is also possible that the gibbon around this customary  forest area is also very sparsely populated. We will go deeper into this in the next surveys.

Capacity building and program development that is sustainable and economically beneficial is highly expected by Mentawai communities, what are the economic benefits of this? That is one of the things that is asked a lot and to answer it is not short. Ismael and Vinsen were very helpful in their presence at this event, meaning that without any language barrier from the swaraOwa team who explained Vinsen and  Ismael’s experience of developing Toloulago gibbon watching with swaraOwa since 2016 could be told to the participants in Rokdok. Visits by tourists who are interested in seeing and participating in the program offered is one of the economic benefits of gibbons, staying for a few days to eat, stay and need transportation are some of the impacts of economic activities that occur with the existence of Gibbon in the forest area in Toloulagok.

The customary  forest area is certainly very potential to be developed for its benefits, the existence of endemic species that cannot be found in other parts of the world will be an economic asset and socially and culturally can strengthen the global identity for Mentawai Island’s biodiversity.

28Apr/25

Freshwater Fish and Critically Endangered Kingfisher: Safeguarding River Life Together

Blog Post, ,

by Imam Taufiqurrahman

Mr. Irwan lead group discussion on freshwater fish in Mendolo

Efforts to conserve the blue-banded kingfisher cannot be separated from efforts to preserve the river as its habitat. On that basis, we are SwaraOwa together with the Mendolo Young Farmers Association (PPM) held a River Workshop and Discussion in Sawahan Hamlet, Mendolo Village, Lebakbarang District, April 19-20, 2025.

The two-day workshop and discussion were part of a program supported by the Asian Species Action Partnership (ASAP) and the Oriental Bird Club (OBC). The activity was attended by a total of 13 members of PPM Mendolo.

Themed ” Fish Monitoring, Protecting the Habitat of the Blue-banded Kingfisher”, this activity presented Susilo Irwanjasmoro. Mr. Irwan, as he is familiarly called, is a local fish researcher and river observer. One of the initiators of the Wild Water Indonesia community organization, he began the discussion by sharing his activities. Efforts to preserve rivers and local freshwater fish are actively carried out through movements against illegal fishing and saving local fish species.

Together with the participants, Mr. Irwan tried to unravel the practices related to rivers and fish that have been running in Sawahan Hamlet. What the Sawahan residents did for the Wisnu River felt close and in line with the theme of the movement that Mr. Irwan has been carrying all this time.

The Sawahan residents have a history that they do not want to repeat because it has an impact on the loss of fish in the Wisnu River. In the past, there was a kind of ‘tradition’ of poisoning river or what is commonly called ngobat. A kind of celebration, residents went down to the river in droves to harvest fish and shrimp.

In fact, “We even skipped school,” Rohim recalled, greeted by laughter from other participants.

The prohibited activity was routinely carried out during the dry season, when the river water level receded. Until then, residents realized that the practice was damaging, resulting in the loss of local fishes ragalan or tombro . The loss of ragalan then encouraged them to do re-stocking, the seeds of which were taken from the Sengkarang River.

The success of restoring the ragalan population, made the practice of uncontrolled harvesting happen again. Ragalan almost disappeared for the second time. From that, they, especially the youth, then agreed to make a ban on taking in Kedung Bengang river. The informal ban has now even become an agreement in the community meeting, which is stated in the Hamlet Regulation on fish protection (read: Protection of fish, birds, and primates in Sawahan Hamlet: a new milestone in efforts to preserve wildlife in Mendolo Village https://swaraowa.blogspot.com/2025/03/perlindungan-ikan-burung-dan-primata-di.html).

As for a species of large freshwater shrimp, known to residents as urang sempu, it has really not returned. Mr. Irwan suspects that the species is giant prawn (Macrobrachium rosenbergii).

However, the disappearance of this species of large shrimp must also be seen in a wider scope, considering its unique life cycle. Its living space spans a wide area, from the estuary to the upper reaches of the river. It will spawn in brackish water and will move upstream to grow into adulthood. And so on as a cycle throughout its life.

So, when its existence disappeared from the Wisnu River due to the practice of ngobat, there is actually a natural possibility that the urang sempu will come back. However, when looking at the expanse of the Wisnu River, there is a stretch of flow of more than 24 km to its estuary in the Java Sea. There have been so many obstacles or barriers that have been able to break the migration cycle of this shrimp, both in physical and chemical forms.

The presence of pollution downstream, for example. That is a chemical barrier. Physically, the existence of a dam that is not designed to have a fishway will cause the movement of giant prawns to stop. They will not be able to pass through it, resulting in the urang sempu never returning.

fish monitoring at wisnu river, on 20 April 2025

Fish monitoring

The establishment of a fish sanctuary like that carried out by Sawahan residents for Wisnu river, including the existence of its protection regulations, is an appreciation in itself. However, this process must then be accompanied by routine monitoring.

Awareness and efforts to maintain the possibility of threats from the entry of foreign species need to be a continuous concern. Consideration and the principle of caution regarding the preservation of local fish diversity must be the main consideration. Do not let the practice of enriching fish species occur, but deplete local fish.

From the discussion, it was revealed, for example, the encounter of ragalan in the upper flow. Previously, it had never been found there. The participants suspected that its presence also came from release, not natural factors.

Concerns also arose because its presence could potentially threaten smaller lunjar (Rasbora sp). When the lunjar that is the food for the blue-banded kingfisher disappears, the existence of this endangered bird has the potential to disappear. “What should be done when the practice of releasing fish has been carried out and there is a possibility of impacting the existence of other fish?” asked Cashudi, the head of PPM Mendolo. An expression of concern over the existence of ragalan in the upper stream.

Mr. Irwan suggested that efforts to observe and monitor fish could be focused on the existence of ragalan and lunjar. Routine monitoring will be able to anticipate adverse impacts on the sustainability of the river. If necessary, control and even prevent the population from growing further.

The presence of non-native species of fishes has a real impact. Renny Kurnia Hadiaty in “Diversity and loss of fish species in the lakes of the Cisadane River”, revealed the loss of more than 70% of fish species in the various lakes of the large river. A paper published in 2011 in the Indonesian Journal of Ichthyology, mentions the existence of a total of 86 types of fish.

The species are collected from various previous research in the span of 1920-2000. In every 10 years throughout the period, the rate of loss of existing types is seen. Finally, in the research conducted by Renny, only 24 species were successfully found. Even so, eight of them are non-native species.

Reflecting on that, including the fate of local fish in various other rivers in Java, monitoring efforts have become imperative. Monitoring can also touch many aspects, starting from the river’s physical, biotic, and abiotic aspects. So, early prevention can be done before damage to the river or loss of local fish occurs.

Species documentation

Data collection of local fish is one of the fundamental things to do and should be owned as a basis. A documentation workshop on the species of fish that live in Kali Wisnu was also conducted after the presentation.

According to the participants, there are at least nine species of fishes in Kali Wisnu. Seven of them are local species, namely wader pari or lunjar (Rasbora sp), tombro or ragalan (Tor tambra), bokol (Barbodes binotatus), bogo or kutuk (Channa limbata), kékél (Glypthotorax platypogon), sili (Macrognathus maculatus), and uceng (Nemacheilus sp).

Documenting the species of fish at night and during the day, 19-20 April 2025

Sili (Macrognathus maculatus) Doc. Alex Rifa’i, April 19, 2025.

kékél (Glypthotorax platypogon). Dokumentasi Alex Rifa’i, 19 April 2025

While guppy (Poecilioides reticulatus) and mélem (Osteochilus vittatus) are known as non-native species that were not previously found in Kali Wisnu. There is also tilapia (Oreochromis niloticus) which is invasive, but is not found in the river. That species appears in fish ponds near the river and must be careful not to enter the Kali Vishnu.

Mélem (Osteochilus vittatus), one of the foreign species. Doc. of Restu Wijaya, 20 April 2025.

Documentation begins with sampling. Seven species, namely ragalan, sili, lunjar, are obtained through fishing techniques during the day until the afternoon. After getting permission from Mr. Kasnadi as the Head of RT, who was also present in the meeting, at night they did nyénér ( catching fishs with scoop net) and got kekél from the tributaries, including shrimp and crab. An attempt to catch the uceng was made the next day, but was unsuccessful.

Nyénér and some fishes obtained, April 19, 2025

Ibnu shows the sili fish obtained by fishing rod, April 19, 2025

Mr. Irwan suggested that documentation efforts are not limited only through photography. The richness in local terminology and nomenclature is also important to document, which may very well be different from other regions. Various techniques for taking fish, there are nyénér for example for taking using seser (scoop net or hand held dip net). There is also nggogoh, which is done without using a tool, just by touching the part of the river bed.

There is a name on the fish. Kutuk baby fish, for example, when they are very small are called lenthis and when they are the size of a thumb they are called licing. While ragalan baby fish, known as kemprung. The same is true of the stories or myths that many Sawahan residents have. Its existence needs documentation because of its nature which is still in the form of speech from generation to generation.

Fish watching

The existence of protection for fish and the river that has been running in Kali Wisnu, plus the wealth of local fish species has great potential to develop fish watching. When you usually see fish in the river only from above the surface, fish watching offers the sensation of seeing fish while swimming. It’s like snorkeling, but done in a shallow river.

Ragalan ( Tor tambra) in Kedung Kali Bengang, Wisnu River

Mr. Irwan shared his experience in developing the fish watching tour in the Oyo River. Participants are provided with modules of various species  of fishes that can be baited, then together they search and observe them equipped with snorkeling goggles. A different way in an effort to introduce the diversity of local fishes, while also inviting people to care more about its sustainability.

Planning is very necessary and should be the main concern in developing this special interest ecotourism. Various stages as prerequisites need to be studied in depth, tested. Starting from preparing locations, lanes, which should prioritize security and safety. The existence of supporting facilities and infrastructure, visitation systems, institution management, packages,  standards operational procedure, and much more.

This river workshop open up insight into the existence of the river as a complex living system. Even from a discussion about the existence of fish and shrimp, the conversation spanned from the headwaters of the Wisnu River to its flow in the estuary.

The existence of fish and rivers are inseparable from the surrounding environment. It is also closely related to human activities that live around. So, its existence needs to be maintained, as a space that many living beings, including humans, depend on it.

09Apr/25

The Women Forest Guardians: KWT Brayan Urip

Blog Post, ,

by Sidiq harjanto

The esteemed women of Sawahan return from the forest in search of gadung tubers.

On February 25, 2025, the women’s informal group “Brayan Urip” in Sawahan, Mendolo Village, transitioned into an official Women Farmers Group (KWT). Led by Sri Windriyah, with 16 members currently, the group aims to promote sustainable agricultural practices, solidarity, creativity, and local wisdom preservation.
Key Objectives & Activities:

Sustainable Food Ecosystem: The group focuses on local and organic food traditions, emphasizing how responsible food choices impact ecological balance. They process locally sourced wild plants and tubers like gadung (Dioscorea hispida), which grows in nearby forests. This initiative combines sustainable farming, biodiversity conservation, and economic empowerment for women, while also protecting the forest habitat.

Education & Community Involvement: KWT Brayan Urip actively educates the younger generation about biodiversity and conservation. Their efforts include collaborations with local organizations to hold discussions on environmental issues, aiming to ensure that cultural and ecological traditions remain rooted in the community.

The article highlights a wonderful example of community-driven conservation and empowerment, translated from original blogpost https://swaraowa.blogspot.com/2025/03/para-perempuan-penjaga-hutan-kwt-brayan.html

 

19Mar/25

“Protection of fish, birds, and primates in Sawahan Hamlet: A new milestone in wildlife conservation efforts in Mendolo Village.”

Blog Post, ,

by Imam Taufiqurrahman, translated from blogpost.

local fishes Tombo, family caprinidae in wisnu river, Sawahan

A significant breakthrough in wildlife conservation efforts in Sawahan Hamlet, Mendolo Village, Indonesia. On March 15, 2025, a community meeting led to new agreements for the protection of fish, birds, and primates in the region. This initiative originated from the concerns of the youth group Paguyuban Petani Muda (PPM), supported by the SwaraOwa Foundation, aiming to address the disappearance of local wildlife due to overexploitation and hunting.

The conservation efforts include long-standing practices like prohibiting fishing in certain river areas and expanding them to include the protection of bird and primate species. The community has also agreed to protect natural primate food sources by banning tree cutting and discouraging direct feeding to prevent behavioral changes in wildlife.

Dukuh Sawahan residents’ meeting attended by all residents, March 15, 2025

These measures align with the conservation of the critically endangered  Javan blue-banded kingfisher, whose survival depends on maintaining forested river habitats and Javan gibbon conservation program in the landscape.  Overall, this initiative demonstrates the power of community-driven conservation to protect biodiversity for future generations.

Several notable conservation practices initiated by the community in Sawahan Hamlet:

  1. Fish Conservation:
    • Prohibition of fishing or any form of fish harvesting in specific river sections, particularly Kedung Kali Bengang in Kali Wisnu, which serves as a fish breeding ground.
    • Introduction of local fish species through community efforts since 2012 to restore the fish population.
    • Prohibition on harmful practices like electrocution (nyentér) and poisoning for fish capture.
    • New agreements to prevent the release of non-native fish species into the ecosystem.
  2. Bird and Primate Protection:
    • Community-wide ban on hunting or capturing birds and primates, extending the protection to all individuals, both locals and outsiders.
    • A tailored approach to problematic species like long-tailed macaques and sparrows, focusing on humane deterrent methods rather than harm.
  3. Forest and Habitat Preservation:
    • Ban on cutting or damaging natural primate food source trees to sustain their habitat.
    • Avoidance of direct feeding of primates to prevent dependency or behavioral shifts.

These efforts reflect a grassroots, community-led approach to biodiversity conservation, combining traditional practices with modern ecological awareness. Implementing this agreement should be assisted, to implement co-existence between wildlife and humans, moreover they can be beneficial relationships.

09Mar/25

A Dance of Spirits : Sacred Farewell in Mentawai Traditions

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by Arif Setiawan

a sikerei, mentawai shaman, spiritual leader, healer and mediator between physical and spiritual world

Located in Malinggai Uma, South of Siberut,  the traditional stilt house measuring 25 meters x 12 meters appeared crowded. The extended Tateburuk clan gathered at Uma, with around 200 families present. Including small children, there were likely over 400 people. This Punen Eeruk was considered a large ceremony because it did not conclude in a single day. The significant involvement of tribe members and their sacrifices included approximately 13 pigs and 200 chickens. The women were also very busy in the kitchen, cooking taro and sago in bamboo, preparing meals for everyone present.

sacrificial pig for Punen eeruk traditional ceremony

Sikereis prays for sacrifice animals

This Punen eeruk aimed to “pacify” the spirits of the deceased. The belief in spirits or souls within every object remains deeply ingrained in the Mentawai community, especially in Siberut. The Arat Sabulungan belief holds that nearly every place and object, every animal, every plant, and every natural phenomenon possesses awareness and feelings and can communicate directly with humans. This Punen can also be described as a farewell party for the spirits of the deceased, marking the end of the mourning period. It is the final celebration as an eternal farewell between the spirits and their families, accompanying and praying for the safety and happiness of those left behind, ensuring they are free from all difficulties and dangers. This relationship is relatively complex but can be understood, and there are those who can assist in communicating with these non-material entities, namely the “Sikerei.” They can all communicate through the intermediaries of dance, song, sacrificed animals, or ceremonies.

peforming gibbon dance during Punen Eeruk, in Uma (long house) a sacred farwell in Mentawai tradition

Through dances accompanied by the beating of drums, the ringing of bells, and the stomping of feet on wooden floors, a harmonization of movements and sounds full of magical and emotional nuances is created. The bilou dance, uliat bilou, becomes both entertainment and a communication medium, telling stories of several Bilou joyfully playing in the forest. The sikeerei’s voice also emerges softly, imitating the call of the bilou on a bright morning.

the meat of the sacrificed animal is divided equally among all members of the tribe

Efforts to preserve natural knowledge, enrich culture and its content, especially in Mentawai, become a challenge of their own. This identity might only be a mere romanticism, with the unique nature and culture only beautiful in reports and writings while extinction continues to occur on a micro scale. The messages implied in this ceremony should be a reflection continuously conveyed to the current generation that the history of nature heavily depends on humans. We can harm, damage, or eradicate our natural culture, but we are also endowed with intellect, energy, and perfect communication abilities to manage nature wisely.

26Feb/25

**Performing Arts for Gibbon Conservation**

Blog Post, , , , ,

By Arif Setiawan

Gibbon and Jingkrak sundhang dance perform

This piece highlights how traditional practices in Javanese culture align with environmental sustainability, from using bamboo containers and leaf wraps to batik patterns inspired by nature. Traditional Javanese houses reflect the philosophy of nature in their construction. The richness of Javanese performing arts is an invaluable cultural asset, with traditional dances like Javanese dance incorporating messages about life, ecological, and social critiques.

Swaraowa initiated the use of art and culture to convey messages of nature conservation through the gibbon puppet show in 2021. Collaboration with artists like Ki Sujono (javanese cultural artist) has resulted in performances that combine science observations with performing arts. The first gibbon puppet show was held in Tlogopakis Village, Petungkriyonon (watch here), followed by a second performance at the World Gibbon Day event in 2024.

gibbon puppet show with gamelan instrument

In January 2025, Swaraowa collaborated again with the Saujana art studio to create a dance performance titled “Jingkrak Sundhang x Owa jawa ,” depicting the condition of animals’ habitats that are damaged. The performance also involved the community of Mendolo village in the preparation process, fostering creativity and unity while enhancing cognitive skills among participants.

Through performing arts, conservation messages can be effectively communicated, raising awareness about the importance of ecosystem preservation and encouraging communities to contribute to cultural and environmental preservation efforts. Through swaraOwa culture and conservation program, we open the opportunity to work together to increase the number of performances of this conservation art, anywhere, especially for Indonesian gibbon species and local culture.