INTRODUCTION
The National Development
Vision, namely the realization of an Indonesian society that is peaceful,
democratic, just, competitive, advanced, and prosperous within the framework of
the Republic of Indonesia supported by Indonesian people who are healthy,
independent, faithful and devoted, have noble character, love the homeland, are
aware law and environment, mastering science and technology, have a high work
ethic and discipline.
This is in accordance with the mandate of Law
Number 21 of 2001 concerning Special Autonomy for the Papua Province, article
62 number 2 which states that "Indigenous Papuans have the right to have
opportunities and are prioritized to get jobs in all fields of work in the
Papua Province region based on education. and expertise." This provision
is further regulated in a Provincial Regulation (Perdasi) (UU No.21/2001 concerning
Special Autonomy for the Papua Province, Article 62 number 4). Indigenous
Papuans are people who come from the Melanesian racial group consisting of
indigenous tribes in the Papua Province and/or people who are accepted and
recognized as Papuan by indigenous Papuans (Law No.21/2001 on Special Autonomy
for the Papua Province), article 1 letter (t)).
Based on the contents of the Law above, it can
be emphasized that the government through the Regional Government of Papua
Province provides the widest possible opportunity for indigenous Papuans to get
jobs in all fields of work in the Papua Province region based on their
educational specifications and expertise which of course aligned with the needs
of the company/ institution that requires it.
Papua Province has very large capital and
assets, both natural resources (SDA), strategic geographical location,
demographic structure of the population, as well as diverse and strong cultural
resources. Papuan people have high potential in various fields, arts and culture,
and sports and creativity (Bappeda, 2023). Even though the
Republic of Indonesia Law No. 21/2001 on Special Autonomy for the Papua
Province is already in place, there are still problems with economic
development in the easternmost province of Indonesia. The main problem in this
study is that the economic development of indigenous Papuans is not yet
efficient, where they live below the poverty line.
Indigenous Papuans living in various customary
ecological areas, such as mountains, forests, as well as coastal areas and
small islands in this province can be referred to as 'Papuan people'.
Indigenous peoples is the most commonly used term for members of more than 5000
different community groups in more than 70 countries, a population that
universally suffers from poverty, conflict, discrimination and marginalization (Butler, 2021). Indigenous
Papuans live by upholding the cultural values inherited by their
ancestors, including in fulfilling their daily needs, such as living from
natural resources, farming, fishing and other similar activities.
The results of research by Wahyuni and Damayanti (2014) found that
policies to increase access of poor households to agricultural land, for
example land reform were very difficult to implement in Papua Province,
because the conversion of forests to agricultural land was not possible and
customary land ownership was still very strong.
Ismail (2015)
show that the development of the populist economy in Papua
Province is influenced by several weaknesses and other technical constraints,
such as lack of working capital, simple equipment, low product quality and
quantity, difficulty in accessing markets and weak entrepreneurial spirit,
especially for those who are not. the community/economic actors of the
indigenous people of Papua.
As an area rich in culture and many tourism
destinations, Papua Province still has a number of obstacles in the development of the tourism sector. The results of
the study Ismail (2020)
reveal that the obstacles in tourism development
in Papua are the unavailability of the Regional Tourism Master Plan, the lack
of promotion of natural and cultural tourism, high migration to Papua, and
unstable security conditions.
Pardede
(2021) reveals that poverty in Papua Province is a multidimensional
problem that must be viewed from various sides, namely health, education, and
quality of life.
The Central Bureau of Statistics (BPS,
2022) revealed that the poverty rate in Papua Province in March 2022
had the highest poverty percentage, which was 26.56% and this figure was above
the national average (9.54%).
Based on the above phenomenon, this article
aims to formulate a market-oriented model for the economic development of
indigenous peoples in Papua Province so that they can advance to a humanist
competitive economic level while still prioritizing their traditional values.
This article contributes to the Papua Provincial Government to empower
indigenous peoples in the implementation of economic development.
METHOD
This study uses qualitative literature
review approach method. For the literature review, articles followed the
guidelines provided by Torraco (2016)
to select
relevant studies, compare and contrast relevant concepts, frame our analysis,
synthesize findings, and present future research directions. To find relevant
sources for review, a search was carried out on various writings containing
topics on the economy of indigenous peoples, both indigenous peoples in general
and specifically (Papuan indigenous peoples).
The study
search using key terms and a mix of terms, such as economic development,
poverty, indigenous peoples, and tourism. We followed four steps to review the
literature. First, our initial search yielded a number of research studies
based on two criteria (a) peer-reviewed and (b) qualitative
empirical research. We did not include quantitative studies because they
focused on the influence of economic features on indigenous peoples (poverty,
welfare, etc.) which did not fit into anthropological scope. The screening
process excluded non-empirical studies, including only studies of literature
and conceptual in nature.
RESULTS
AND DISCUSSION
A.
Results
1.
Tourism and Indigenous
Peoples
Campbell and
Vainio-Mattila (2003) found that CBT development
provides alternative opportunities for tourism activities that have
conservation value and community participation.
Johnson (2010) revealed that the potential to realize CBT through a social
economy enterprise (social economy
enterprise) by providing examples of various forms of business, so that
community-based tourism is used as a tool to achieve goals that have economic
benefits.
Carr et al. (2016) explore the indigenous
culture and cultural heritage of a society that can be a resource for CBT. This
is considered very strategic because in addition to having economic benefits,
tourism can also be a tool to preserve indigenous culture by making it a
tourist attraction, so the role of community involvement is very important, not
only as workers but also as tourism planners and managers (Nechifor, 2014).
Maldonado-Erazo et al.
(2020) who conducted research in
Ecuador proved that the network approach as the first step in the development
of CBT was successful in Ecuador. Therefore, the development of CBT should be
approached from a networked approach, in which indigenous peoples (indigenous,
mestizo, Afro descent, etc.) participate, administrations, private sector,
civil society, NGOs and tourist destinations should join academic institutions
with contribute solid data obtained through research that aids tourism
development.
In the context of developed
countries, the concept of CBT has been used sporadically. However, according to
various definitions of CBT, this concept also applies to developed countries (Zielinski et al., 2020). Although there are many definitions of CBT, the main aspects that
characterize it are community control and management, cultural and natural
preservation, empowerment, and community development (Goodwin & Santilli, 2009; Okazaki, 2008).
The results
of the study Ismail (2020) reveal that
the management of natural tourism objects in Papua is generally still managed
traditionally and managed by indigenous peoples. For this reason, a strategy
for developing natural tourism potential is needed in order to maintain the
preservation of natural resources and maintain a conducive tourism climate.
2.
Poverty and Indigenous
Peoples
The results of research by Wahyuni and Damayanti (2014) recommend that policies that can be taken by the government to
reduce the poor and near-poor are to involve the poor and near-poor in other
activities that can increase their income.
Pardede (2021) recommends that the
Provincial Government of Papua needs to make efforts to improve the living standards of the poor, especially in rural areas
through the Village Development Program. This program is funded by a village
fund program sourced from the APBN, village and customary village budgets which
are transferred through the district/city regional revenue and expenditure
budgets. This program is expected to improve the welfare of rural communities.
Therefore, monitoring from the government so that the program will continue for
the future.
3.
Infrastructure and Society
(General Community and Indigenous Peoples)
Fauzi et al. (2019) who conducted research on
infrastructure development in Papua found that the readiness of human
resources, cultural issues, and weak coordination between each level of local
government agencies were the main problems in Papua's infrastructure
development.
Based on the findings of the various studies mentioned above, it
can be concluded that the problems in the economic development of indigenous
peoples in Papua Province are as follows:
a) The high number of people's
dependence on social assistance funds from the government which is only
temporary and periodic.
b) The management of
sustainable tourism, but in its realization 'no' or 'less' involves indigenous
peoples, so that the existence of their economic capital is not able to
contribute to their economic development.
c) Lack of counseling and
guidance to local governments to increase the understanding of indigenous
peoples for their economic development.
d) Inadequate infrastructure
is due to the readiness of human resources and cultural problems related to
socio-cultural activities, especially activities that require very high social
costs.
Based on the problems in the economic development of indigenous
peoples in Papua Province, the strategic model that can be carried out by the
Papua Provincial Government in the economic development of indigenous peoples
in this region is as follows:
a)
The Papuan provincial government gives full rights to indigenous
peoples to realize their economic, social and cultural development
independently and with dignity (DRIP, 2007).
b)
The Papua Provincial Government fully recognizes their rights to
the land they own, the territory they occupy, the resources they have and
prioritizes factors that act as socio
capital, such as customs, belief systems, values, language, culture and
traditional knowledge that they have converted. in the spirit of the economy.
For example, Indigenous peoples have maintained relative units as workers' units and guard, security and
strategic groups in developing various forms of customary economic activities.
This means that economic activities that place a strong emphasis on individual
activities are highly discouraged because they will disrupt the basis of
solidarity which serves as a strong and secure strategic buffer.
The Papuan provincial government through related agencies also
needs to provide modern knowledge so that they are able to improve their
welfare. This modern knowledge can be related to natural resource management so
that indigenous peoples are able to increase their harvests (Global Indigenous Preparatory Conference for
the United Nations High Level Plenary Meeting of the General Assembly,
2013).
All of the above development strategies are summarized in a
people's economic development model which can be seen in Figure 1.
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Improving the Understanding of
Indigenous Peoples for Indigenous Economic Development
Partnerships with government and non-governmental organizations
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Empowerment of Indigenous People's Economic
Capital
1.Custom
2.Belief system
3.Value
4.Language
5.Culture (Indigenous Tourism)
6.Traditional knowledge in life management and
protection
7.Clan base approach
8.Communal revenue development
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CBT Development in Tourism
Management
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Figure
1 Model of Economic Development Strategy for Indigenous Peoples of Papua
B.
Discussion
The model of indigenous peoples' economic development in Papua
Province is carried out through the following four strategies:
1.
Recognition and protection
of the rights of indigenous peoples
Recognition and protection of the rights of indigenous Papuans is
carried out by the state and local governments to the lands, territories and
resources they own. This recognition is of course with the existence of legal
certainty in the form of regulations which are derivatives of Perdasi and
Perdasus.
2.
Recognition and protection
of the rights of indigenous peoples from the state
Recognition and protection of the rights of indigenous peoples
from the state comes from the provisions contained in the second amendment of
the 1945 Constitution, Article 28B paragraph (2) which reads "the state
recognizes and respects customary law community units and their traditional
rights as long as they are alive and in accordance with development of society
and the principles of the Unitary State of the Republic of Indonesia, which are
regulated by law”.
Based on the contents of Article 28B paragraph 2 of the 1945
Constitution above, it can be stated that the Government of Indonesia through
the provincial and district/city governments expressly recognizes and respects
customary law community units and their traditional rights. The traditional
rights referred to here are the rights owned by these customary law community
units. For example, rights to land, rights to territorial resources.
Recognition and protection of the rights of indigenous peoples is
also contained in Government Regulation in Lieu of Law of the Republic of
Indonesia Number 1 of 2008 concerning Amendments to Law Number 21 of 2001
concerning Special Autonomy for the Province of Papua and Law of the Republic
of Indonesia Number 2 of 2021 concerning the Second Amendment on Law Number 21
of 2001 concerning Special Autonomy for the Province of Papua.
3.
Recognition and protection
of indigenous peoples' rights from the local government
Recognition and protection of indigenous peoples' rights from the
Papuan provincial government with the issuance of three Perdasus. The three
Perdasus consist of (a) Papua Province Perdasus Number 20 of 2008 concerning
Customary Courts in Papua, (b) Papua Province Perdasus Number 22 of 2008
concerning Protection and Management of Natural Resources of Indigenous
Papuans, and (c) Papua Province Perdasus Number 23 of 2008 concerning the
customary rights of customary law communities and individual rights of
indigenous peoples to land.
4.
Increased understanding of
indigenous peoples for their economic development
The Papuan Indigenous Peoples Empowerment Program (PIPE) which
aims to reduce poverty and achieve peace and development in Papua and West
Papua is managed by the International
Labor Organization (ILO) which was implemented for three years
(2005-2008) implemented using funds from theUnited Nations Trust Fund for Human Security
(UNTFHS) with support from the Government of Japan. This project is the
ILO's initial form of support for the overall effort to reduce poverty and
support existing peace and development mechanisms in Papua, in the context of
the implementation of the Special Autonomy Law for Papua (Otsus). Overall, the
project reflects the central government's development priorities as indicated
in the “Decent Work National Program for Indonesia”, which highlights job
creation as a key step in poverty alleviation and regional development. This
program involves elements of community organizations, local government units
and non-governmental organizations in the two provinces.
5.
The impact of this
project is reviewed at the community level and government level
At the community level, the most significant impact is an increased understanding that
rather than merely being spectators and beneficiaries of externally planned and
managed development programs that are generally unsustainable, indigenous
peoples through existing institutions can initiate and manage their economic
development processes. through partnerships with governments and other service
providers. As a result, many partner community members, both women and men,
have created or are creating greater income and opportunities for
self-employment, and are on track to move out of poverty.
At the government level, the impact of project activities is seen through the increasing
willingness of partner agencies in government to support community driven
participatory development initiatives, particularly in relation to income
generation and employment. This can be seen from the emergence of greater
opportunities for the use of community-based participatory development
approaches in program implementation, such as the National Community
Empowerment Program (PNPM) and the Village Development Strategic Plan (RESPEK).
6.
Development of economic capital of indigenous
peoples
Development of economic
capital of indigenous peoples of Papua can be carried out by local
governments. The economic capital
of indigenous Papuans consists of customs, belief systems, values, language,
culture (traditional tourism, dance and carving), and traditional knowledge in
the management and protection of life.
In most cases, culture is the
main asset for tourism development as well as one of the main beneficiaries of
this development. Culture is a major factor in the attractiveness of most
destinations, not only in terms of tourism, but also in attracting residents
and inward investment (OECD, 2009).
Culture is increasingly being
used as an aspect of tourism product and destination imaging strategies, and
tourism has been integrated into cultural development strategies as a means to
support cultural heritage and cultural production. This synergy between tourism
and culture is seen as one of the most important reasons to encourage a more
direct relationship between these two elements. This relationship is even more
significant, given the growing importance of tourism and culture to economies
worldwide (OECD, 2009).
Giampiccoli
and Kalis (2012) who conducted research in
amaMpondo, South Africa found that indigenous culture is not only seen as a
tourism attraction, but can improve the CBT development process. An important
component of this participation is the recognition of the local wisdom
possessed by indigenous peoples in advancing their own livelihoods. This kind
of marginalization of knowledge undermines the ability of indigenous peoples to
direct their own development and enjoy their own space and freedom of
expression.
Indigenous cultures have
become a strong attraction for tourists and as such they have attracted the
attention of tourism entrepreneurs, government agencies and academics. For
indigenous peoples, the essence of this advantage lies in their distinctive
culture and the increasing attraction of non-indigenous people to traditional
things. Western economic rationale remains the main motivation for engaging in
the indigenous tourism business (Butler, 2021).
Basically, tourism is seen as
a way to overcome the many economic, social and cultural challenges facing
indigenous peoples (International Union of Official Travel
Organizations [IUTO], 1963; United Nations, 1999). The essence of this argument is that income generated through
tourism represents a fair exchange of value between indigenous and
non-indigenous peoples. Increased economic independence will be accompanied by
higher levels of self-determination and cultural pride due to the shackles
imposed by poverty and low social welfare (Butler, 2021).
Some examples of economic capital of indigenous peoples in Papua Province are as follows:
a)
Social Traditions
Several community groups in
Papua have social traditions for the benefit of development and activities for
common needs. They can cover certain potential areas, such as coastal areas,
lakes, sago forests to give nature an opportunity to increase the quantity and
quality of natural products. For example, the population of fish, sago, coconut
and so on in a certain period for the benefit of society. The customary
prohibition to limit economic spaces from human actions that exploit the
potential of natural resources (SDA) excessively is a form of local wisdom
which is often called the 'Sasi Ceremony'. The 'Sasi Ceremony' is a customary
prohibition against a potential area for a certain period of time and will be
opened by marking a certain ritual economically. This part can be considered as
social capital in building
economic strength for the sustainable tourism sector (Yulita
et al., 2017).
Another example that becomes
the economic capital of the
Papuan people is the existence of an economic structure that is managed by
indigenous peoples strictly and firmly. Several tribal chiefs in indigenous
peoples are given special tasks to manage and improve village economic
programs. For example, the 'Puyakha' tribe in Sentani District, Jayapura
Regency. Tribal chiefs who are in charge of the economy, both the agricultural
sector (local term: hekheyo Ayo), the fisheries sector (local term: khayo
heugo), and the livestock sector (local term: yuyo
raugho) have rituals that are very reliable in managing and developing
these three economic sectors.
b) Dance and Carving
Art Dance and carving are a special strength for Papuans in some
cultural areas. Asmat dances and carvings are a worldwide example. Tibe dance is a dance typical of the Asmat tribe which
is also known as the war dance. This dance was once performed to increase the
morale of soldiers when there was an order to fight. Along with its
development, Tibe dance began to be used to welcome guests as a form of
appreciation. The
beauty of the Asmat has been
recognized to foreign countries. Until now, the Asmat believe that their
carving skills come from one of the gods named Fumeripitsy who came down
to earth.
The Awaijale Rilejale dance is a traditional dance typical of the
Sentani tribal people who live in Sentani District, Jayapura Regency. This
dance depicts the natural beauty of Lake Sentani at dusk, when its residents
come home from work by boat. This dance is performed by a group of men and
women wearing traditional clothes called Pea Malo. The clothes are made
of genemo tree fibers, bark, and sago leaves and are equipped with hamboni
(beaded necklaces) jewelry.
The Det Pok Mbui dance is a traditional dance originating from
three sub-districts in Merauke Regency, Papua Province, namely Agats, Sauwa
Ema, and Pirimapun. This dance as a 'devil mask ceremony'. This dance is
performed by a group of men and women in the afternoon or evening after
harvesting looking for sago. This dance is generally performed by the river,
because there is a scene of riding a boat.
c) Typical Food
Papuan indigenous people have a number of special foods that also
function as economic capital
that can 'spoil the tongue' of every visitor who comes there. For example,
papeda with the main ingredient sago with the addition of cork fish typical of
the people in Sentani District, Jayapura Regency. Mashed taro which is widely
consumed by people in Biak Numfor Regency. Saur gelisa which stands for genemo,
wax vegetable and coconut milk. All of that is only part of the typical Papuan
food that is widely served for domestic and foreign tourists. The existence of
various Papuan specialties needs to be published by the local government in a
good promotional media through electronic media, print media, and other
promotional media.
d) Cultural activities
1)
Asmat Pokman
Festival The Asmat Pokman Festival is a name
change from the previous Asmat Cultural Festival or Festival. This change has
been since 2019. Pokman in the Asmat language dialect of the Bisman family
contains the meaning of the work which is an expression of the culture and
identity of the Asmat tribe or Asmat people and local tribes in the land of mud
and swamps of Asmat. This festival is held in Agats, the capital of Asmat
Regency.
A number of activities are carried out during this festival. For
example, traditional house performances (honai), tifa titles and sacred songs,
local cuisine, mangrove tours, cross-cultural carnivals, carving and weaving
demonstrations, Pangkur Sagu dance performances as a welcoming dance, and art
performances.
Honai is the traditional house of the Papuan
people. The shape is round to circle like a bird's nest. Honai is made of wood
and the roof is made of thatch. The Honai roof is conical like a mushroom.
Uniquely, Honai only has one door and was built without windows. Honai is a
small residence that aims to keep the room temperature warm. In the social
system, Honai also functions as a gathering place to discuss war strategies. In
Honai, elders or parents also provide education to their children about
traditions and how to take care of the household (especially for girls).
Tifa is a traditional Papuan traditional musical instrument. Tifa is made of wood with a membrane of animal skin
and is classified as a single-headed frame drum. For the Papuan people,
Tifa is a symbol
of identity and pride. In addition, tifa is also a symbol of unity,
local wisdom, and harmony. Therefore, Tifa is usually played in major
ceremonies and certain commemorations.
Pangkur Sagu dance functions as a dance to welcome guests (welcome
expression). This dance depicts the activities of the indigenous Papuan people
who are preparing to harvest agricultural products in the form of sago. This
dance symbolically depicts the party rituals held by the indigenous Papuan
people when making sago. Mutual cooperation, togetherness, and gratitude are
values to be displayed in this dance.
2)
Baliem Valley Festival
This valley is located at an altitude of 1,600 meters above sea
level (masl) around the Jayawijaya mountains (Jayawijaya Regency) which is the
residence of indigenous Papuan tribes, such as the Dani, Lani and Yali. In this
valley, tourists can see indigenous Papuan tribes wearing 'koteka' for men and
tassel skirts for women, koteka is made from the
snout of a taong-taong bird (Riambo) and pumpkin skin. The tassel skirt is made
of sago leaves that have been dried and knitted neatly. Tourists can
also watch traditional Papuan music performances that can captivate the hearts
of every visitor.
In the Baliem valley, an annual three-day cultural festival is
held in August called the 'Baliem Valley Festival'. This annual cultural
festival is the local government's way of eliminating the tribal wars that
often occur here. In this festival, war is used as a cultural show with a
certain scenario. The war usually begins with the kidnapping of women from one
of the tribes or the theft of pigs that become livestock in this area.
Furthermore, the war will take place starting with the traditional dances of
each tribe and accompanied by traditional music. The visitors can see the
uniqueness of the patterns painted on the faces and bodies of the dancers.
Pig races and roast pork feasts can also be witnessed in this
cultural festival. Visitors can also see and enter the 'honai' (Papuan
traditional house). Various handicrafts made by local tribes are also sold at
this annual festival. For example, noken (bags
made of bark), wood carvings, koteka, spears, and sali-sali (tassels made of
bark). This Noken has been registered with the United Nations Educational,
Scientific and Cultural Organization (UNESCO) as one of the traditional works
and world cultural heritage. On December 4, 2012, the typical Papuan noken was
designated as a UNESCO 'Intangible Cultural Heritage'.
There was also a spear throwing action that was demonstrated by
the tribal people there. Interestingly, visitors are allowed to participate in
trying to throw this spear. In addition to throwing spears, visitors will also
be taught how to shoot the Papuan people who usually hunt everyday. Spears and
arrows are culturally very close to the lives of indigenous peoples in the
Baliem Valley.
7.
The development of
community-based tourism
CBT and other sub-branches of
community-centred sustainable tourism has been commonly applied as a vehicle
for rural development in rural areas (Zielinski et al., 2020). Its beginnings began in the 1980s, when CBT was believed to be an
alternative for rural communities in the South (Weaver, 2010), and a viable instrument for poverty reduction, offering
opportunities for conservation (WWF, 2001) and rural economic
development (Hall, 2005). Because of these benefits, many CBT initiatives have become
community development projects in developing countries (Stronza & Gordillo, 2008).
Dewi
et al. (2019) revealed that tourism can be
a solution to reduce poverty, especially through CBT in Merauke, Wamena,
Jayapura, Biak, Papua Province. Community participation in fostering
sustainable tourism development through community-based tourism, namely
preserving the environment and ecosystem while taking into account the
socio-cultural conditions of the local community.
Based on the description
above, one of the strategies for developing the economy of indigenous peoples
in Papua Province is through tourism management with the CBT program which is
managed by the local government, but provides 'freedom' to the community to be
actively involved in it. In other words, we can call tourism involving
indigenous peoples as 'indigenous tourism'. What is meant by indigenous tourism
is not tourism by indigenous peoples, but tourism which in some cases involves
indigenous peoples to participate in it (Butler & Hinch, 2007).
In its realization, the
Regional Government of Papua Province makes the culture of indigenous peoples
(customary culture) an integrated part of customary tourism which will be able
to create jobs for them. With the opening of a number of job opportunities to
support tourism activities in the customary area (customary village), it will
be able to increase the economic development of the traditional village.
Economic improvement will have a positive impact on poverty reduction.
Indigenous tourism involving indigenous peoples will also provide opportunities
for conservation efforts.
With the implementation of
the CBT program that involves the local indigenous community, the Papua
Provincial Government will indirectly implement the village community
empowerment program as stated in Law no. 6/2014 on Villages. What needs to be
emphasized here is that a traditional village is the same as a village, but a
village inhabited by indigenous peoples who uphold the cultural values
of their ancestors.
Village Community Empowerment
is an effort to develop community independence and welfare by increasing
knowledge, attitudes, skills, behavior, abilities, awareness, and utilizing
resources through the establishment of policies, programs, activities, and
assistance in accordance with the essence of the problem and priority needs of
the village community (UU Law No. No.6/2014 concerning Villages, article 1
paragraph (12)).
CONCLUSION
Recognition
and protection of the rights of indigenous Papuans by the state and local
government. Recognition and protection of the rights of indigenous Papuans by
the state is contained in the 1945 Constitution, Article 28B paragraph (2),
Government Regulation in Lieu of Law of the Republic of Indonesia Number 1 of
2008 concerning Amendments to Law Number 21 of 2001 concerning Special Autonomy
for the Papua Province and Law of the Republic of Indonesia Number 2 of 2021
concerning the Second Amendment to Law Number 21 of 2001 concerning Special
Autonomy for the Province of Papua. Recognition and protection of the rights of
indigenous Papuans by the state is contained in (a) Papua Province Perdasus
Number 20 of 2008 concerning Customary Courts in Papua, (b) Papua Province
Perdasus Number 22 of 2008 concerning Protection and Management of Natural
Resources of Papuan Indigenous Peoples, and (c) Papua Province Perdasus Number
23 of 2008 concerning the Ulayat Rights of Indigenous Law Communities and
Individual Rights of Indigenous Peoples' Rights to Land.
Increasing
the understanding of indigenous Papuans for their economic development.
Indigenous peoples through existing institutions can initiate and manage their
economic development process through partnerships with government and
non-governmental institutions, such as banks and other banking institutions.
Development
of indigenous peoples' economic capital consisting of customs, belief systems,
values, language, culture (traditional tourism, dance and carving), and
traditional knowledge in the management and protection of life.
Development
of CBT, in which the Papuan Provincial Government needs to involve local
indigenous peoples through the recognition of local wisdom possessed by
indigenous peoples by exploring the indigenous culture and cultural heritage of
indigenous peoples that can become CBT resources. This is considered very
strategic because in addition to having economic benefits, tourism can also be
a tool to preserve indigenous culture by making it a tourist attraction, so the
role of community involvement is very important, not only as workers, but also
as tourism planners and managers. The development of CBT provides alternative
opportunities for tourism activities that have conservation value and community
participation. The potential to realize CBT through a social economy enterprise
by providing examples of various forms of business, so that CBT is used as a
tool to achieve goals that have broad economic benefits. A better approach is
needed to possibly improve the livelihoods of indigenous peoples derived from
ecotourism (as a variety of tourism activities) as well as to promote land
tenure and community empowerment. CBT development can also use a network
approach, where all interested parties in tourism development in Papua Province
(government and non-government institutions) must join academic institutions
(universities) by contributing solid data obtained through research that helps
tourism development.
Jayapura
Regency has designated 18 villages (kampung) as “customary villages” that have
juridical codification. This means that economic development in traditional
villages will use the patterns and strategies recommended in the article above.
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ECONOMIC DEVELOPMENT OF INDIGENOUS PAPUANS: A
CRITICAL ANALYSIS TO BUILD INDEPENDENT AND DIGNIFIED TRADITIONAL VILLAGES