18.6.5 Relevance of sasi in the context of Maluku’s changing demography
In our sample of 508 Maluku fishers, we noted that the profile of fishers is changing. Older
generations are predominantly Christian: the younger generation includes more Muslims,
often Butonese immigrants, with no links to the traditional power structure of Maluku villages
and, therefore, lacking the incentive to comply with sasi on the basis of its association with
adat tradition. Sasi has survived in a larger proportion of Christian villages, but where it still
exists, marine sasi in Muslim villages is strong and often functions as a mechanism to retrieve
resource rents from the village territory. The question is whether a management institution
designed for the future, but based on marine sasi, can be made relevant to the increasing
numbers of immigrants entering the fishery.
18.7 Applicability of Sasi
Co-management is defined as a sharing of responsibility and/or authority between the
government and the resource users at local levels, in order to manage a certain kind of resource.
Co-management should not be considered as the only strategy for resolving all conflicts and
issues of fishery management, but rather as one set of management alternatives that may be
suitable for a certain region and certain conditions. Considering the history and relative success
over time of sasi in Maluku, as well as the reality of the jurisdictional rights of the national
government, co-management with a strong local component seems to be particularly suitable
for those fisheries resources currently claimed under adat law (hak ulayat) by coastal communities.
In other words, sasi seems best suited for its current role, which is management of resources
within the marine village territory i.e., inside the boundaries of the coral reef slope. Of particular
interest are the monitoring and enforcement functions that are currently beyond the ability of
police, navy and the Fisheries Service to provide. Devolution of appropriate formal powers to
the village level would greatly increase the effectiveness and efficiency of these aspects of fisheries
management in Maluku. This devolution would have to be a gradual process involving trials
at pilot sites because there is not yet local capacity for habitat monitoring, stock assessment or
effective enforcement, nor is there a general appreciation for management or conservation efforts
as options to redress issues of resource decline and sectoral conflict.
In seeking to apply sasi to a broader range of species, practitioners will have to confront
resistance to any move that restricts access to essential food fish. Fishers of central Maluku
are heavily dependent on marine resources for their livelihood, and have a pragmatic attitude
towards rules. Therefore, if the need arises, they expect rules to be bent to allow them to
survive. To be acceptable, a management system must, like sasi, allow applications for
exemptions to harvest bans. Otherwise, fishers will simply non-comply and the system will
break down in times of economic stress.
Higher-level institutions, that have research capacity and access to scientific information,
need encouragement to serve the communities as well as national needs. In addition, a clear
lead agency for fisheries management is needed. Community participation in co-management
of offshore reefs and fishing grounds that are important to local food security requires
facilitation. Higher-level bodies could support village institutions, coordinate local
enforcement efforts and facilitate decision-making among villages and between sectors.
However, to gain respect and cooperation from artisanal fishers, any such higher institution
must acknowledge sasi and adat leaders. One strategy would be to look for ways to build on
the traditional, island-wide institution, the Latupati.
Overall Discussion and Conclusions 279