The constitutional rules of sasi thus form an intrinsic part of the Maluku culture. As an institution,
sasi has never been static but has changed with the times. Sasi, and the underlying adat culture,
have waxed and waned, absorbing and reflecting the impacts of colonialism, war, economic
development and social change. Despite past predictions of imminent demise, both sasi and adat
persist and in 1998, sasi was still widely supported and believed to be a good thing, even in
villages where the institution no longer functioned. The spiritual aspects of sasi, its cultural
legitimacy, ceremonies, and the relationship to indigenous tenure rights, all encourage support
by the community. Modern village leaders are attracted to sasi as a culturally acceptable basis for
collection of resource rents to support the local government.
Social and political structures in the villages of central Maluku are a reflection of centralized
and hierarchical national structures. Decision-making processes involving higher government
levels are not open for local input, nor are local decision-making processes participatory. The
leaders have little confidence in the abilities of common villagers. Environmental groups,
which are outside of the government and church hierarchies, are rare. Indonesian citizens are
trained to identify with the state rather than with local groups. Although organizational
structures in the villages are very similar, they vary in terms of the relative role of traditional
(adat) leaders in village society and government. Villages in the study area range from
relatively isolated, highly traditional rural communities where adat leadership is paramount,
to more modern urban satellite villages where adat leaders lack significant influence.
The spread and functionality of village organizations, whether church, government or adat,
are dependent on
1) the provision of economic benefits,
2) the broad support by the villagers,
3) stable leadership, and
4) the ability to stay at arm’s length from political turmoil.
Church organizations are most stable but as their spiritual aim is more important than
economic benefits, membership is limited. Government groups are often dominated by upper
classes and are most vulnerable to political instability. Adat organizations may either be
supported or outcompeted by church and government powers, depending on the situation.
The function of government and adat groups is highly dependent on the presence of a culturally
legitimate and strong village leader. Because village government leaders are used to taking
orders from above rather than initiating action, future local management institutions must be
supported at higher government levels. Village leaders will need assistance and incentives to
be proactive and creative in developing new, local level, management arrangements. The
organization must be meaningful to ordinary villagers, provide economic benefits (preferably
direct), and for stability should be linked to the Tiga Tungku (three hearthstones, i.e., church,
state and adat) but at the same time buffered from direct impacts of political strife and changing
village leadership.
The majority of central Maluku villages still retain some form of the local sasi institution but
only a quarter have rules pertaining to marine management. Sasi practices vary from village
to village. The governing and enforcing authorities may be adat, church, local government
and/or private individuals holding harvest rights. The character and legitimacy of the village
head (kepala desa) are the key to the successful function of the institution. Kewang, an adat
organization, plays a central role in village resource management in the more traditional
villages with an active sasi institution. The kewang members patrol sasi areas and enforce the
rules. In villages where sasi has evolved into an almost purely commercial transaction, these
kewang members are no longer traditional leaders. Collective choice rules, a mixture of tradition
Introduction 7