Merapi Disaster Handing Neglects Local Wisdom

Merapi disaster handling neglects local wisdom

Mimin Dwi Hartono, Yogyakarta

Mount Merapi in Yogyakarta has a beautiful and fascinating face. Its clear springs, dense forest, fertile soil and gorgeous natural surroundings have supported the lives of tens of thousands of people at its foot. But it sometimes spreads fear and threatens the nearby community's life.

It is this other face which Merapi has been displaying that caused the government to declare an alert status early this month, following increasing volcanic activities. Brownish smoke, rumblings from the chamber and blazing lava are commonplace for those whose survival depends on the volcano's natural wealth.

The local community is part of the Merapi ecosystem, so as long as its behavior and attitude are in harmony with Merapi's natural environment, they will be safe and protected from volcanic danger. Despite the warnings, people who live on the slopes show no excessive panic and anxiety. On the other hand, central and regional authorities are overly panicky in facing the increasing activities of the volcano.

Various attempts have been made to evacuate locals, ranging from persuasion, to appeals from all ranks of government, including Yogyakarta Governor Sultan Hamengkubuwono X. Emergency tents have been set up with logistical support. The central government has even prepared a relief aid fund worth Rp 400 billion (US$ 44.9 million). But none of the tents and other accommodations are actually packed with evacuees.

These people prefer to remain in their homes to safeguard the assets of their livelihood such as cattle and property. Furthermore, there are neither signs from nature nor gestures from village elders and keepers of sacred places that there is an urgent need to take refuge.

There seems to be a difference between the approach and convictions of the public, and those of the government. The government considers the signs and readings detected by the Volcanic Technology Research and Investigation Center (BPPTK) very critical, so it calls for the immediate evacuation of the local people. The Merapi villagers rely on their experience, community wisdom and natural signs to determine whether it's necessary to move, though they still heed BPPTK's observations.

It is apparent that the government rigidly follows BPPTK's observation data and scarcely accommodates local wisdom, culture and belief. When Merapi erupted on Nov. 22, 1994, locals indeed counted on signs shown by nature to evacuate and seek refuge because the BPPTK sirens -- part of its early warning system -- did not work.

Likewise, it was local initiative that enabled them to take precautions before the explosion in February 2001.
In Javanese cosmology, Mt. Merapi is seen as the micro-cosmos and man is the macro-cosmos. The volcano constitutes the element of fire, which is inseparable from the elements of water (of the southern sea) and air (of the Yogyakarta palace), known as the Merapi-palace-Southern Sea axis. Man contains all the three elements so that in this case human beings are more perfect than the mountain. In Islam, man is khalifatullah or a leader because he is God's most perfect creation, with the obligation to wisely maintain and manage the Earth.

In the relationship between the local people and Mt. Merapi, one can see that man "submits" himself to the volcano, as shown by the taboos against gathering grass in places inhabited by spirits, moving rocks or other materials at will, hunting certain animals, burning forests, using offensive language and building houses that face Merapi in the north.

Though they sound like superstitions, these bans make sense. The prohibition on grass collection usually concerns places vulnerable to volcanic disasters and areas protected for crops or conservation. The ban on hunting is due to animals' instincts that can warn of volcanic activity. The ban against houses facing Merapi is meant to enable speedy evacuation to the south.

Merapi's eruption is in fact anticipated by the population nearby because volcanic ash will increase the soil fertility, and sand discharge will refill local rivers that have become devoid of sand over the last two years. Tourists will also be attracted to enjoy the volcano's distinctive charm in its very active state. But locals realize the imminent danger of its explosion. They know they have to be able to take early flight, based on their own long-time experience, wisdom and belief.

This culture and traditional wisdom constitute a valuable asset which is effective to mitigate the damage caused by Merapi's eruption and other disasters. Thanks to such knowledge, the natural environment of Merapi has been saved from destruction and the over-exploitation of resources. Yet the government considers all this an obstacle and a threat to its vision of an early evacuation.

The eruption cycle of Merapi is also well realized and accepted as part of the volcano's dynamic natural evolution. Those working in the sectors of forestry, agriculture, animal husbandry, mining and other areas have benefited from the existence of Merapi. When the mountain's activity intensifies, it is seen as a proper period of intermission for people to reduce its exploitation. The Javanese believe that this is the momentum for Merapi to restructure and rehabilitate itself, and for people to reflect on what they have done for its natural life.

As a natural phenomenon beyond human will and capacity, Merapi's eruption should be given a natural and yet cautious response. But the actual danger threatening society comes from man-made disasters, as the logical consequences of state and private policies that menace the sustainability of nature and community life.
The policy on the Merapi National Park, the commercialization of water in Umbul Wadon and other springs, and destructive sand quarrying are some examples. Such man-induced mishaps, unless promptly managed, will deprive people of their livelihoods, relocate them and gradually destroy Merapi's nature, which will be more agonizing than any eruption.

(The Jakarta Post, 29 April 2006)
The writer is a Mt. Merapi natural conservation activist residing in Kaliurang, Yogyakarta.