Embracing Sacred Ecosystem to Protect the Environment
Many nature places such as temples, cultural sites, forests, groves, and even individual trees are bound to sacred protection. These spots, particularly forests and groves, are frequently associated with an abode inhabited by divine forces and therefore should not be disturbed. The indigenous people living around these spots believe that they are spiritually interconnected with the environment. They perceive certain animals, trees, and mountains as the apotheosis of their ancestors that are there to protect them.
Beliefs and wisdom carried by the local communities have become a generational tradition which then shapes the custom on how the communities (and external parties) should manage the environment. The custom usually consists of prohibitions as well. For example, woodchopping and hunting are not allowed in several places. Local communities have lived in harmony with nature for centuries. They are well aware of the importance of natural resources and the need to sustain them for the future generation. Hence, they deeply understand the necessity of conservation to preserve biodiversity.
This phenomenon occurs all over the world. There are so many sacred nature places surrounded by indigenous people in every corner of many countries. For example in Ethiopia, sacred groves existed to hinder the continuous fragmentation of forests caused by the lack of economic opportunities which then led to land conversion, resource exploitation, and finally, deforestation. An orthodox church is frequently found in the middle of the sacred forest. Its mission is one and one only: to save the forest. The priest of the church who has championed biodiversity conservation will be the guardian of the forest and therefore they are the only gate that gives permission for outlanders into the forest. Mekonnen et al (2019) reported that as of 2009, there are around 35,000 orthodox churches in Ethiopia that own and manage the forest ecosystem around them.
Another example is India which has more than 13,000 sacred groves all around their country (as of 2016). These groves are seen as a holy residence of the Hindu deities. According to research conducted by Mohanty, PK, and Kumar (2016), there are three types of sacred groves in Hindu tradition which are: Tapovan, Mahavan, and Sreevan.
Sacred grove in Kerala, India (doc/ENVIS RP on Forestry and Forest Related Livelihoods)
Tapovan is a sacred grove or forest associated with where saints and rishis practice their spiritual meditation. Mahavan refers to a massive natural forest that is considered as the protected area of the contemporary world. Both Tapovan and Mahavan do not welcome ordinary people - exceptions are made for saints and rishis - as they are perceived as a Raksha, a haven for all flora and fauna to reside. Finally, Sreevan or known as the forest of prosperity is the only forest where humans are allowed to enter to collect woods and other things. However, hunting is taboo and strictly prohibited, while other human activities are allowed as long as it does not disrupt the equation of the forest ecosystem.
The sacred forest ecosystem is conceptually akin in Ethiopia and India. However, each country has its unique traditional practice on how to embody the sacred forest ecosystem. This is also relevant to what happens in Indonesia. With thousands of ethnic groups and intangible cultural heritage, along with the existing spiritual and religious beliefs, there are various practices to protect the environment through the sacred ecosystem. Moreover, traditional beliefs such as animism are still prevalent in contemporary Indonesia. Numerous ethnic groups, guided with spiritual and religious beliefs considered all living beings, mainly in the forests, caves, and mountains, to have souls. Myths and legends become one of the strategies to enforce the sacred forest ecosystem in Indonesia.
For example in the province of Java, many might be familiar with the myth of Babad Tanah Jawa. Mountains and forests across Java are believed to be inhabited by supernatural power. As a rule of thumb, people are obliged to respect the mountains and forests while visiting or hiking. For instance, they should not leave their trash behind or take a leak carelessly without considering the place or not asking for permission. Failure to do so will result in a disturbance from the supernatural power that inhabits the place.
Another popular myth is Pamali. This custom exists almost all over Indonesia. Local communities are encouraged to be mindful of their consumption to avoid excessiveness that might cause disturbance from the supernatural power. For example, it is taboo to throw our meals leftovers. Therefore, we must only consume according to our needs. This is particularly relevant in the contemporary hyperconsumerism era. Regardless of the belief in supernatural power, this myth helps sustain natural resources.
Tri Hita Karana (doc/Pemerintah Kabupaten Buleleng)
Aside from using myths and legends, local wisdom is also commonly used as a strategy for the sacred forest ecosystem in Indonesia. In Bali, for example, the local communities are guided by the Tri Hita Karana (three sources of prosperity) that can be achieved by fulfilling the custom of awig awig (to be good). There are three sub-systems in Tri Hita Karana which are the Parhyangan, Pawongan, and Palemahan. Each element guides human’s relationship with the deities, people, and the environment - to live in harmony with them.
Scientists found the sacred ecosystem of natural places is an advantage for biodiversity reservoirs. The United Nations through Convention on Biological Diversity (CBD) and the UN Permanent Forum on Indigenous Issues recognized that it is vital for us to protect sacred places. The adoption of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) on 13 September 2007, re-emphasizes the role of indigenous people in protecting the environment and its natural resources.
Indigenous peoples have the right to the conservation and protection of the environment and the productive capacity of their lands or territories and resources. States shall establish and implement assistance programs for indigenous peoples for such conservation and protection, without discrimination.
–UNDRIP, article 29
Sacred forest ecosystems through spiritual and religious practices as well as the guidance of local wisdom are proven to promote biodiversity conservation. They can protect the existing green lands from the worldly greed of human beings and threats such as urbanization, resource exploitation, deforestation, land conversion, and fragmentation.
Sources:
Mohanty, Satabdi, Das PK, and Sanjeet Kumar, “Role of sacred groves in the conservation of traditional values of Odisha,” Advances in Plants & Agriculture Research 3, No. 3 (2016): 56-58;
Mekonnen, Amare Bitew, Berhane Gebreslassiege Breegziabher, Wubetie Adnew Wassie, and Berhanu A. Tsegay, “Review: Church forests—the green spots of Ethiopian highlands,” Asian Journal of Forestry 3, No. 2 (2019): 45-53.