1. Cultural Significance of Dugongs and Seagrasses in Malaysia

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

3. Study Site- Sabah
South East Asia
Mantanani Island

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

5. 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

6. 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

7. 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

8. 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

9. 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

10. 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

11. 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

12. 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

13. 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)

14. 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)

15. 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

16. 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

17. 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

18. 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

19. 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