Cultural Significance of Dugongs and Seagrasses in Malaysia

Cultural Significance Of Dugongs and Seagrasses In Malaysia Leela Rajamani Centre For Marine And Coastal Studies, Universiti Sains Malaysia

Study Site- Sabah South East Asia Mantanani Island

Johor Introduction Study Site Cultural Dugong Survey (Johor) South East Asia

Key conservation problems Lack of involvement/commitment of community - community not familiar with the dugong Dugongs are only seen rarely Link between dugongs, seagrasses, fisheries and community Not knowing -Ecological importance of dugong and seagrass Not knowing-Economic importance of dugong and seagrass

Objective of the study To learn of the cultural significance of dugongs and seagrasses to the local inhabitants in Sibu, Tinggi and Sabah. To apply this information in dugong and seagrass education and conservation

Methodology Focus group interviews were conducted with 6-8 people in the study sites. Male group and female group on each island- Sibu and Tinggi Oral histories were conducted with the oldest residents in the village. Male focus group in Pulau Sibu Female focus group in Pulau Tinggi

Community Impressions What does the dugong mean to the community? Dugong is known as ‘Duyung’ Seagrass is known as Rumput Setu (Enhalus acoroides), Rumput Ketam (Halophila sp.) the older males and females seem to know about the dugong from seeing it themselves or seeing it stranded on the shore the younger people do not know much about the dugong and had not seen it. Male focus group Pulau Sibu

Similar Dugong Myth from Pulau Sibu, Tinggi and Sabah Husband took her there and she loved to eat the fruit. Enhalus acoroides Rumput Setu Pregnant woman in the village had cravings for the Enhalus fruit (Buah Setu) and wanted to eat it. The tide started rising but she kept on eating Buah Setu and her husband decided to go back but she didn’t want to go. After that it became high tide and as a result she turned into a dugong and never came back. Illustrations by Edwina Dominic

Sacredness of the dugong and seagrass Sacredness in Sabah –Sacred Place of the Mermaid Princess (Tempat Keramat Puteri Duyung). Tawi-Tawi islands in Southern Philippines exists in present day No sacredness attached - Pulau Sibu and Tinggi Regards the animal with respect. Dugong ‘originated’ from humans. Older member in Pulau Sibu –When dugongs are around it is easier to get fish and other catch- the environment is thriving with sea life Sign of respect- does not disturb turtles and dugongs when seen. Samson Wong https://www.nbcnews.com/science/environment/population-green-sea-turtles-nearly-all-female-signalling-major-problem-n837341

Obtaining the Dugong Pulau Sibu and Tinggi-incidentally caught in nets or already stranded on shore Sabah – the dugong is caught in a fishing net or even through fish bombing. 2-3 fish bombs to kill the animal. Brought back to shore and slaughtered Dugong and focus group participant in the 1980’s (Pulau Sibu) Fishing bombing in Sabah http://reefkeeping.com/issues/2003-04fool/eb/index.htm

Use of Dugong parts Tusks/Bones - Ornaments, asthma, back pain, shock Shavings mixed with lukewarm water and drunk Aphrodisiac Amulets to ward off wild boars from their agricultural plots. Chinese in Kudat, Sabah- Fashion Dugong tusks into pipes for smoking. Fumes emitted- therapeutic and medicinal value Meat eaten in 80s and 90s in Johor/regarded a delicacy in Sabah Fat used as massage oil in Johor/eaten in Sabah Love potions-dugong tears kept in vial and used to win the bestowed love interest Bones and Tusks retrived from Sibu Island Nenek Mariam during oral history interview-Tinggi Island

Dugong trade in Banggi Island,Sabah Karakit Dugong trade route Fishing route To Mangsee Island (The Philippines) Balambangan Island Kudat Molleangan Besar Malawali Island BANGGI ISLAND Bankawan Island Sibogo Kg. Maliyau Animal is slaughtered and immediately sent to neighbouring islands in the Philippines. E.g Mangsee island and areas of Malaysia close to Philippines e.g Bangkawan island ‘Sibogo’ or Kudat. Discreet and rare occurence Caught incidentally in nets, fish bombing Dugong tusks sold to Chinese traders-Price offered for four tusks was RM 100 (USD 25) 1980’s and 1990’s- dugong meat sold in Kudat fish market-RM 20 per kilo (USD 5 per kilo)

Local ecological knowledge Not much known about dugong and seagrass life cycles, ecology, etc. Size of animal- the different sizes of Dugongs (adults, juveniles and calves) Group size small(2-3 animals) or large (60 animals) groups. Mother and calf - strong bond - calf will follow the mother even to get stranded Eats seagrass found in coastal areas Dugong is very important to the seagrass- ‘as if the dugongs are tending to the seagrass and making it healthier’. Threats: Trawl nets(pukat tunda) Longline (pukat rawai)

Perceptions towards extinction Male Group Pulau Sibu Pulau Tinggi Dugong economic value lost-tourism Some consider the dugong as damaging seagrass as they eat it. Don’t know the effects of not having dugongs Seagrass If seagrasses disappear, fish would also disappear Don’t know the effects of not having the seagrass around Female Group Hardly seen the animal as the sea is a large space and the dugong might have moved off to another area. Never seen the dugong -wouldn’t know the effects of not having it Older women: seagrass will disappear as dugongs are causing a negative impact. Younger women: Does not do anything to us Never seen the seagrass- wouldn’t know the effects of not having it Oldest resident Dugong will not disappear- “it is always there” Not realistic that the dugong and seagrass would die out. However if it really disappeared-very sorry and angry

Conclusions Implicating factors for the understanding of dugong knowledge and conservation Age Amount of knowledge known of seagrasses and dugongs Gender Extent of observation during routine activities e.g. during fishing

Resolving Problems in executing the cultural survey Older participants vs younger participants Different timings women’s and men’s groups Different perceptions on the different islands -Tinggi island and Sibu Island Incentives for coming to the interview

Lessons learnt What worked well and why Generally all parties - women’s groups, men’s groups and elders participated What worked wrong and why Lack of information largely from men’s group in Tinggi –not seen the animal, they see no importance of the dugong economically and ecologically. “If it exists we do not know the benefit to us , if it disappears we don’t know the disadvantage we will face” - Pulau Tinggi men’s group What could be improved Male group in Tinggi –showed disinterest and lack of concern Increase education programs on the island-especially with fishermen Conduct interviews based on age e.g. youth group, elderly group Potential to upscale to other areas Yes but pilot study needs to be done to learn of processes and cultural factors

What can be done from this knowledge –next steps in conservation Tailor conservation education programs more appropriately based on knowledge known and fill in the gaps Convey local knowledge back to inhabitants who have less knowledge Share the ecological knowledge on the link between fisheries, seagrass, dugongs and local people’s livelihoods Remove misconceptions about the dugong