it exists, it has active membership. In Seri, the role that the KUD plays in trading of local products
is filled by independent traders and the PKK women’s trade group.
4.10 Conclusions
As a result of Indonesia’s attempt to build a strong national state, the social and political
structures in the villages of central Maluku are a reflection of centralized and hierarchical
nationally-defined structures. This is true for both government and church-sponsored
organizations. Organizations such as 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. This is accomplished through promotion of the national
ideology (Pancasila) in schools as well as through various compulsory service and training
programs. As a result, the organizational structures in the villages are largely identical.
Decision-making processes involving higher government levels are not open for local
contribution. Within government organizations, decision-making processes are not
participatory. The leaders in the village and in the organizations have little or no confidence
in the abilities of common villagers. The organizations do not function in the absence of a
leader and they depend on the government for support for their programs.
The Christian Protestant church, like the government, has local organizations nested in a
centralized, hierarchical structure. We have less information about the role of Muslim leaders
in village life because our case study villages were all Christian. Muslim leaders appear to
play only a minor role in local resource management institutions.
Kewang, a traditional adat organization, plays a central role in village resource management.
This organization is only present in villages with an active sasi institution.
Besides the government, adat and church organizations, most villages have a village co-
operative or KUD that may be a player in local politics. The KUD is also part of a national
hierarchy and is overseen by a government department.
The spread and functionality of village organizations is dependent on 1) economic benefits, 2) broad
support by the villagers, 3) stable leadership, and 4) the ability to stay at arm’s length from political
turmoil. Organizations that have clear economic motives and direct benefits are small but active,
and supported by the members. Church organizations are most stable but, in most cases, their spiritual
aim is more important than economic benefits, so membership is limited. Government groups are
often dominated by the upper classes and are most vulnerable to political instability. Their function
is highly dependent on the presence of a legitimate, strong village leader. An overview of the presence
and functionality of the various village organizations is presented in Table 4.1.
In trying to design local resource management institutions and organizations, therefore, certain
contextual realities must be kept in mind. Village government leaders are used to taking
orders from above rather than initiating local actions independently. Any move to establish
local management institutions and organizations must be seen to be supported by higher
government levels. Village leaders will need assistance and incentives to be proactive and
creative in developing suitable management arrangements. The organization or institution
must be meaningful to ordinary villagers, provide economic benefits (preferably direct), and
for stability, should be linked to the Tiga Tungku power structure but, at the same time, be
buffered from direct impacts of political strife and changing village leadership.
46 An Institutional Analysis of Sasi Laut in Maluku, Indonesia