Local knowledge
The tuan negeri, the kepala kewang, and other traditional village authorities share the sacred knowledge
and secret language (bahasa tanah) of sasi. In order to preserve this knowledge, it has to be passed to
the younger generations. The tuan negeri, for example, while awaiting his son to reach the age when
he would share his knowledge, wrote his narratives on sasi in a small book. This knowledge is
essential to preserve the sasi ideology and it is an effective tool in providing a management structure
for sasi, i.e., the definition of rules and regulations, rights and responsibilities.
Economic needs
Most fishers target pelagic fishes and are not dependent on the inshore fishery. Sasi regulations
and access restrictions are, therefore, not expected to jeopardize the livelihoods of the fishers.
Still, economic needs can be an important incentive for fishers to non-comply. Where fish catches
fail to provide adequate livelihoods, fishers may be negatively affected by the installation of
fisheries rules. In such cases, livelihood programs such as aquaculture may be introduced at
the same time as the new rules, so that people have less of an economic incentive to non-comply.
Legitimacy
The sale of harvest rights to outsiders while restricting the access of fishers to the sasi area can
seriously undermine the management system. If sasi predominantly benefits the village
government and/or if the villagers only obtain indirect benefits, the incentive to comply to
the rules is low. Direct benefits and involvement of the fishers would be strong incentives for
fishers to preserve resources and to comply with the sasi regulations.
12.7 Patterns of Interaction
When the kewang decided to withdraw, the clashes between landowners in the village
increased. Since then, the village has had a history of political turmoil and unstable leadership.
In order to restore village harmony and security and to control resources, it has finally been
decided, after three years of deliberations, to re-establish sasi.
In 1997, the revitalization process started. In the meantime, the idea has been presented to the
newly installed Latupati (an island level institution). The first action was to make the LMD
operational. During a village government meeting, arrangements were written down and
presented to the tua tua adat (traditional village elders) for approval. It was decided to make the
formal structure dominant over the traditional village institutions. The main players in the
process of revitalization are, therefore, the village head and the LMD members who have de jure
authority. The tuan negeri, who is also the kepala adat, will have de facto authority (i.e., is responsible
for the sasi rituals). A third key player is the church minister. The village head, together with the
traditional leaders, will choose the new kewang members. The kewang will be re-installed as a
part of the LKMD, but its actual power will be limited. Its role is to notify the village head of
offenses and report the offenders to the police. The common villagers are not involved in the
process of revitalization; they will be informed of the decision in a general meeting.
The operational rules that are planned for sasi concern both the land and the sea. Marine sasi
regulations will be applied on fish (bulana bulana or Mugil cephalus) and on sea cucumbers
(Holothuria scabra) for which there is a market in the city of Ambon. In the bay, only traditional
fishing methods will be allowed. The rights to harvest in the marine sasi area will be auctioned,
Desa Tuhaha, Saparua Island 153