Indonesia is embedded in a rich cultural diversity and a wealth of local knowledge. Extensive community wisdom, however, is not effectively managed. Geographical barriers and limited access further complicate the management of knowledge, which is still largely exchanged informally among the community. In addition, there is currently no specific platform to organise and harness the local knowledge generated by project implementation. 

To address these challenges, Operational Phase VII (OP7) of the Global Environment Facility (GEF) Small Grants Programme (SGP) in Indonesia is supporting local communities and highlights the crucial need to develop knowledge management and communication strategies. 

With this in mind, the KM7 Platform, driven by Consortium Perkumpulan Terasmitra and Perkumpulan Bali Lite Institute, based on the Best Experiences of The Community in Climate Change Adaptation and Mitigation, aims to fill this gap by systematically managing and documenting local knowledge through an integrated knowledge management approach. The  collaboration of Agirre Lehendakaria Center (ALC) with the KM7 Knowledge Platform aims to provide comprehensive support in several key areas, ensuring the platform's effectiveness and impact. Through systems mapping, deep listening, collective interpretation and co-creation tools, ALC is contributing to the development and enhancement of the platform's capacities, organising and processing community knowledge, and enabling it to address climate change challenges with a systemic view that ensures this knowledge is retained and shared for greater impact.

The Terasmitra team has carried out several missions to deepen their understanding of the local context and facilitate knowledge sharing in the Sabu Raijua District (part of the Savu Sea National Park in East Nusa Tenggara Province), the Nantu Boliyohuto Wildlife Reserve buffer zone (Gorontalo Province), the Balantieng Watershed (South Sulawesi Province), and the Bodri Watershed (Central Java Province). The success of these efforts across all four regions hinges on building strong partnerships among local communities, government bodies, and key stakeholders. By utilizing this knowledge-sharing platform, local actors are empowered to manage and conserve their landscapes more effectively, advancing sustainability that meets both local priorities and global environmental goals.

Further details on the missions to the Balantieng Watershed and Bodri Watersheds, documented in May 2024, can be found at the following link. However, this text focuses on deep listening and the missions to the Sabu Raijua District (June) and  Gorontalo Province (July), as well as shared narratives across the four regions.

• Systems mapping and deep listening in Sabu Raijua Region, East Nusa Tenggara 

The first village the team visited was Matei Village where the local government supports projects with CIS Timor, Kupang Batanam, and Tafena Tabua to build infiltration wells and community gardens, enhancing water management and food security. 

In Metei Village, Uncle Ruben, an important community member, along with other residents, has constructed boreholes on a small scale with a depth of no more than 10 meters and infiltration wells as part of their efforts to maintain groundwater levels. To manage the limited water resources, they have implemented a water collection schedule. This schedule helps regulate water usage due to the low water discharge from the wells, ensuring that the community can sustainably access and share this essential resource.

On Sabu Island, the average person is engaged in farming, cultivating crops such as peanuts, sorghum, and corn. Uncle Ruben's family exemplifies this agricultural lifestyle. In the accompanying photo, you can see them harvesting peanuts, typically an afternoon activity. However, the family's harvest was notably small due to insufficient rainfall. This sentiment was echoed by multiple sources we consulted, indicating that in Sabu Raijua, the issue is not harvest failure but rather planting failure. According to local accounts, rainfall ceased in January 2024, significantly impacting crop yields.         

In line with agriculture, sorghum is traditionally the staple food of the people of Sabu and Raijua. In addition to sorghum, locals use nira (sap from the Lontar tree) and palm sugar (known as Sabu sugar). However, with the government's introduction of rice cultivation, the community has become increasingly dependent on rice, leading to a decline in sorghum planting. Despite this shift, sorghum remains  well-suited to the geography of Sabu Raijua and has historically been a fundamental part of the diet. Today, sorghum is primarily reserved for traditional rituals, making it less common in everyday meals.

The next village the team visited was Eilogo Village, located in Sabu Liae District, showcases the traditional life and cultural practices of the local community. Horses are common livestock in the region, raised for consumption rather than transportation, along with pigs, goats, sheep, and chickens. Weaving is a prominent activity, carried out year-round by local women, who dye yarn using both synthetic and natural dyes before weaving it into cloth.

A key cultural feature is the Kolo Gopo Traditional House, reserved for Deo Rai (traditional leaders), considered sacred and off-limits without permission. In front of these houses, sacred stones are often used for rituals and must not be disturbed. Deo Rai is the highest-ranking leader in the Mone Ama traditional hierarchy of Sabu, responsible for overseeing all customary rituals, such as planting, palm tapping, and rain-seeking rituals. Each traditional village has its own Deo Rai, with Deo Rai Lomi Mone serving the Liae Traditional Village. A key symbol of the Deo Rai is the Lehu, a traditional head covering with deep ancestral meaning. It is tied to a local legend involving Hawu Miha and Jawa Miha, symbolizing reconciliation. The Lehu is also essential in Deo Rai's funeral rites, where it is worn in multiple ways to honor cultural heritage.

After Eilogo Village, the team has continued to Lobohede Village where they talked with local people about the loom, which is a tool used to create patterns on thread before dyeing it. Usually the thread will be tied using raffia rope so that when it is dipped in dye, the tied part will not be exposed to the dye. Later, the thread that has been dyed and dried will form a pattern according to the pattern of the raffia rope ties. This tool is commonly found in the homes of Sabu Raijua people. The mothers there will do weaving work after doing other activities, such as farming, cooking, seaweed farming, and other work. 

In this village the team made brief observations about the local biodiversity, highlighting the presence of several bird species. Among those identified were the Eastern Spotted Dove (Spilopelia chinensis), Timor Zebra Finch (Taeniopygia guttata), and the Pied Triller (Lalage nigra). The Timor Zebra Finch is frequently encountered in the area and is often viewed as a pest by farmers due to its impact on crops. This bird species has a relatively limited range, primarily found in Australia and Timor.

Another deeply rooted tradition in the daily life of the Sabu Raijua is weaving, especially in the village of Lobohede and Pedarro village. In Peddaro, the Tewuni Rai Weaving Group preserves cultural heritage by using natural materials for their textiles, blending traditional practices with sustainability. These combined efforts are strengthening the island's resilience through environmental conservation, economic growth, and cultural preservation. Among the most common motifs are birds and flowers, often inspired by the natural environment and the weavers' daily experiences. The weavers, mostly women, weave all year round, regardless of the agricultural or fishing season. Before weaving begins, the yarn is dyed with synthetic or natural dyes. Natural dyes, such as indigo (tarum) and nitas fruit, produce deep blues and reds, and some, such as the Tewuni Rai weavers' group in Pedarro village, continue to use them.

Traditionally, chicken feathers are used as needles in the weaving process, demonstrating the ingenuity of the weavers. Cotton, which is spun, is prepared using a combination of tools such as Heru (gastropod shells) and Kabala, passed down from generation to generation.

The beach also plays a role in the lives of these weavers, as many live in coastal communities such as Lobohede. These communities use the beach houses, especially during the seaweed growing season, as a resting place close to their livelihoods. Coastal plants such as Lagundik (forest pepper) also contribute to their economy.

For weavers like Mama Rosine Dane of the Tewuni Rai group, this craft is not only an art form, but also a means of preserving cultural identity, relying on nature for materials and inspiration, as seen in the detailed motifs and natural dyeing processes still used in Sabu Raijua.

The team has also visited the Raijua Island and the waters of Sabu Raijua directly face the open sea. At the port of Namo, Raijua, you can usually find lots of pelagic fish—anchovies. The people of Raijua usually catch anchovies later for sale or dying. They have also gone to the lagoon which is like a lake because the water is calm  without waves. A lagoon is shallow saltwater separated from the sea and by a barrier of sand, coral reef, barrier island, barrier peninsula, or isthmus. On Raijua Island, there is a lagoon on the eastern side of the island.

The team had an insightful conversation with the family of Mr. Wila Duma, seaweed farmers from Ledeunu Village. In this village, seaweed seedlings are typically tied to 6-foot (10-meter) lengths of rope. Three ropes of seaweed seedlings can be sold for around IDR 1,000,000. Each rope yields approximately 4-5 kg of dried seaweed. Interestingly, selling seedlings is often more profitable than selling dried seaweed, as it reduces the risk of crop failure, particularly from ice ice disease. Seaweed farmers in Sabu Raijua usually source their seedlings from Rote, NTT. However, many seaweed farmers in Sabu Raijua, especially in Ledeunu Village, cultivate seaweed specifically to sell as seedlings. Farmers from neighboring villages like Lederaga and Lobohede on Sabu Island often come to Ledeunu Village on Raijua Island to purchase seaweed seeds.

Seaweed farming plays a significant role in improving the economy of Sabu Raijua's coastal communities. Once harvested, the seaweed is sun-dried, a process that takes about a day, from morning to evening, to ensure it is ready for sale or further processing.

Seaweed farmers in Sabu Raijua typically harvest their crops after 1.5 to 2 months of growth, timing the harvest with low tides. The variety cultivated is Eucheuma cottonii, and once harvested, the seaweed is sun-dried and sold for around IDR 15,000 per kilogram. Harvesting takes place between May and June, aligning with the east wind season, which brings essential nutrients to the seaweed. While the west wind season is generally safe for cultivation, it carries the risk of ice-ice disease—a condition that causes seaweed to turn white and rot, leading to significant losses for farmers if crops are planted during this period. The process of drying seaweed under the sun usually takes a day. Once dried, the seaweed is sold either for further processing or as raw materials for various products.

• Systems mapping and deep listening in SM Nantu and TaHuRa Gorontalo Regions

The mission to Gorontalo regions has started with a trip to Bondula Village. Upon arrival, the Terasmitra team made a stop at the hamlet head's house, Mr. Podu, where they met Mas Aji, a Local Champion from LP3M UG. From there, the journey continued towards Pahu Hamlet. 

Due to the steep and uphill terrain, the team switched to local residents' trail motorbikes to navigate the difficult path. This kind of motorbikes serve as both a primary means of transportation and a tool for transporting crops. Local residents often modify underbone motorbikes to resemble trail bikes, adapting them for the rugged terrain. The modifications typically include larger, serrated tires, enhanced shocks, and raised front suspension, allowing the bikes to navigate steep and muddy paths. These motorbikes are essential for farmers traveling to and from their fields, where they transport harvests such as corn and fruit and there is also a trail motorbike taxi service, providing transportation through the challenging local landscape. In Pahu Hamlet, the team met Mr. Ahmad, a farmer who still practices Molapo, a traditional method of protecting fields from pests such as wild boars, monkeys, rats and insects. This practice is usually carried out during the planting and harvesting seasons, and some farmers repeat it up to three times: during the planting, flowering and harvesting seasons. In Pahu Hamlet, the Molapo is performed by a panggoba, a person skilled in this ritual. The process involves burning coconut fiber, incense, lemongrass and household honey in a coconut shell until it smokes. The panggoba then recites prayers, invoking the ancestors and guardian spirits to protect the crops from pests. After the prayer, the offerings are carried around the field and finally placed in the centre of the garden for continued protection. In Pahu Hamlet, Mr. Imam is the trusted Molapo practitioner who often helps the local community. During the visit, one of the residents, Ms. Erni Pakaya (43), served the team coconut cake, a traditional Gorontalo delicacy. It is made from grated coconut and wheat flour, and sprinkled with icing sugar. It is usually served during Eid al-Adha.

Following this, the team discovered a traditional incubation method for chicken eggs in Pahu Village, known as Lumongo. This local wisdom involves creating a concave bowl, woven from palm or bamboo leaves, to serve as a nest for the eggs. Typically, the Lumongo is placed on the veranda of a house, with a special container hung above it—often suspended from a stilt house. This design helps protect the eggs from predators, such as lizards and guard dogs, ensuring a safer hatching process for the chickens.

After Pahu Village the team continued the trip towards the Bondula Hamlet. They have met with local stakeholders Mrs. Samia Suraji (48 years) and her husband, Mr. Amir Luko (52 years) who introduced them to two nearly extinct local corn varieties: Bindekiki (on the right) and Momala (on the left). Both types are traditional Gorontalo corn, which used to be staple foods for the local population. These varieties are smaller in size compared to modern hybrid corn, with distinct colors—Bindekiki is a deep yellow, while Momala has a reddish hue.

The stakeholders have also shared knowledge about local food called Ilabulo: Gorontalo's specialty food made from sago and cassava and added with chicken innards as filling. The cooking technique is that the processed raw materials are wrapped in cassava leaves and then steamed or grilled. In the past, this food was only served in royal families. Usually, if a king was going to receive guests from another kingdom, they would serve this cake as a treat. This food has a chewy and sticky texture. The philosophy of this food is that, because of its sticky texture, it is expected to strengthen brotherhood . Nowadays, ilabulo is usually served at wedding celebrations.

In the same village, the team met with Mr. Arman Bilondatu (51 years old), a local copra (dried coconut) farmer who shared all about the copra making process, from coconut harvesting to copra material ready for sale. The teams also learned about the traditional tools used in copra processing and, especially in Gorontalo, farmers usually dry copra by smoking it. This method is considered faster and more efficient than sun-drying , as it takes three days to dry in the sun and also depends on the weather conditions, while with the smoked method, it takes only one day. The community uses Kore/Tutu which is a coconut prying tool made of iron and it is usually used to pry coconuts to make copra.

In Gorontalo, copra farmers usually use ox carts to harvest coconuts. The harvested coconuts will be gathered together and put into the cart. The cart will usually be pulled by two cows.

The team's next destination was Limu Hamlet, which is in the process of being developed as a tourist village featuring a rafting attraction. Here, they learned about the palm sugar manufacturing process. Local farmers are currently receiving assistance to produce palm sugar from collected palm sap, which is typically gathered in the morning before 7 a.m. to ensure it hasn’t begun to ferment.

The production of brown sugar in Limu Hamlet is still carried out using traditional methods. After harvesting, the palm sap is boiled for three hours on a stove. Throughout this time, the farmers carefully monitor the boiling sap, removing any foam that forms to prevent it from overflowing. Once the sap thickens, it is allowed to cool before being poured into coconut shells to set and harden.

The mission in Gorontalo region has concluded with Bihe Hamlet. Here, the team has met with one of the community leaders and the Head of the Hamlet, Mr Yahya Hemeto (32 years old). He shared the community’s knowledge about a tradition called mutimualo, a tradition of bathing together, carried out by the people of Gorontalo when approaching seven days after the death of a family member. This tradition is very famous, with the belief that the family left behind by the deceased will not feel burdened by feelings of longing and negative things that are supernatural. The process of motimulao or bathing together is generally done in the river in the late afternoon, but usually some people do it in the morning. The bathing process is also carried out with certain rituals and methods. There are items that need to be prepared in this process, including 1 bongo (coconut), buloyo (open and still closed areca nuts), machete, Dungo oile (mango leaves), Dungo upo (water guava leaves), polohungo (croton leaves), titihe (tray), and uhu (waterless coconut).

• Shared narratives and identified opportunities and challenges across the four regions

After completing two missions and visiting four regions, the Terasmitra team, in collaboration with the ALC team, has identified several shared narratives emerging in these regions. Applying a development evaluation approach, through mapping and listening tools, the teams were able to identify key stakeholders actively involved in the preservation of local traditions and culture. This process highlighted the efforts of key stakeholders, and provided a deeper understanding of the challenges they face in maintaining cultural heritage while coping with environmental and socio-economic pressures.

On Sabu Raijua Island, various stakeholders are actively contributing to sustainable development and community well-being. The Inspirational Community for Building the Nation's Children (IMAN) focuses on seaweed farming in Lobohede village, promoting sustainable livelihoods and environmental care. In Matei village, stakeholders are collaborating to enhance water management and food security.

Similarly, the Peddaro village government backs the construction of infiltration ponds in collaboration with CIS Timor and Tafena Tabua, improving groundwater recharge. New stakeholders identified like Belatera and the Sabu Humanitarian Care Community (KPKS) in Ledeana village are engaged with the Global Environment Facility Small Grants Programme (GEF SGP), bringing fresh initiatives focused on environmental and social development. Also, the Tewuni Rai Weaving Group preserves cultural heritage by using natural materials for their textiles, blending traditional practices with sustainability. 

In Gorontalo, several key stakeholders are contributing to community development and agricultural sustainability. Roemah Keboen (Garden House) serves as a vital partner by helping local communities distribute their products, such as honey, ensuring better market access and income opportunities. Marsudi Lestantun is leading integrated farming initiatives in Saritani village, specifically in the SP1 area, where he works closely with transmigration communities to promote sustainable agriculture. One of the farmer groups benefiting from this support is Nantu Lestari, which receives guidance and assistance from Marsudi Lestantun to improve their farming practices and productivity. These efforts are fostering a more resilient and sustainable agricultural ecosystem in Gorontalo.

In the regions of the Balantieng Watershed, and the Bodri Watershed, local communities are also actively involved in environmental conservation, cultural preservation and sustainable livelihoods. Mangrove conservation in the village of Pidodo Kulon (Bodri), led by residents and P3MP, and sustainable coffee cultivation in the village of Kahayya (Balantieng) demonstrate efforts to protect the environment and promote long-term agricultural viability. Cultural traditions such as Merti Bumi and Ruwatan Gimbal in Igirmranak village, Bodri, are maintained by local leaders to preserve regional identity. Artisans such as Mrs Syamsiah from Manjalling in Balantieng maintain traditional craftsmanship, balancing economic needs with the sustainability of local practices and resources.

By engaging with key stakeholders and local communities the team has identified shared narratives regarding the challenges and opportunities they face and those narratives are presented below through ethnographic profiles. 

Cultural preservation vs. modernization: Local communities maintain unique traditions, including traditional farming, sustainable resource management, and cultural ceremonies, which are at risk due to modernization, environmental changes, and economic pressures. Stakeholders are working to preserve these practices while navigating challenges like environmental degradation and limited market access. There is a need for collaboration between stakeholders and the promotion of sustainability and cultural preservation.

Environmental and economic pressures: the intersection of environmental and economic pressures adds another layer of complexity. Communities depend on their natural environment for their livelihoods, but also face the adverse effects of climate change, resource scarcity and the high cost of natural materials. Erratic weather patterns and resource depletion directly affect both the environment and the economic stability of these regions, increasing their vulnerability.

The role of policy and government support: a recurring challenge is the lack of systemic support, whether through government policies on sustainable agriculture, market access for smallholders or programmes to preserve traditional knowledge. The absence of these support structures aggravates the difficulties faced by local people, making their efforts to preserve culture and maintain livelihoods even more difficult.

Water usage traditions across four regions: 

Water holds a profound significance in the cultural traditions and daily lives of communities across the four regions,  the Sabu Raijua District, Gorontalo Province, the Balantieng Watershed, and the Bodri Watershed. Across all these regions, water is not only a necessity for survival but also a source of cultural identity and spiritual significance. The traditions surrounding its use and preservation present a common opportunity to strengthen water conservation efforts while honoring the deep cultural heritage that surrounds it. These practices highlight the potential for sustainable water management by respecting both ecological and cultural dimensions, ensuring that water remains a vital resource for these communities.

In the four regions visited by the team, several common themes emerged across all of them:

The sacredness of water sources:  Many of the narratives revolve around the belief in the sacredness of water. The springs are treated with deep respect and rituals are performed to honour these water sources. This reverence leads to a spiritual connection with the water, which ensures its preservation and protection. For example, in the village of Simpar (Bodri), Mbah Tri, a respected elder and Jaranan artist, visits a sacred spring to receive blessings before performing, and in Kahayya (Balanteing) sacred eels are believed to grant wishes if fed.

Rituals and cultural practices: Rituals associated with water are common. In Simpar village (Bodri), spring water is mixed into dishes to ensure the success of events, while in Anrang village (Balantieng) the Panaung Riere ritual is performed to show gratitude to water, which is considered an elder brother or sister. Similarly, in Gorontalo, the Mutimualo tradition involves communal bathing on the seventh day after a family member’s death, reflects the belief in water’s role in spiritual purification and honors the deceased.

Conserving and sharing water: Despite the varied availability of water, communities have devised ways to manage it sustainably. In Sabu Raijua, infiltration wells, rainwater harvesting systems and a water-sharing schedule ensure a fair distribution of scarce water resources. The Raijua springs are shared by several villages, and water from the Menanga spring is sold during the dry season, demonstrating community and market-based resource management.

Community-based approaches: Water is seen as a communal resource, intertwined with the collective wellbeing of the community. Whether through shared rituals or collaborative water management systems, local traditions foster a sense of shared responsibility towards water preservation and equitable use.

Lessons learned and next steps

Once again, the team's visits highlighted the value of community immersion in building trust and establishing deeper ties with local people. By staying with families, tasting traditional foods and learning the local language, they gained valuable information and built strong relationships for meaningful collaboration.

Effective communication with hosts and local stakeholders was essential to maintaining clear expectations and adapting to changing schedules. This adaptability helped to minimize logistical challenges and facilitate operations during field visits that was not easy depending on the region and the collaboration of the local communities was crucial.

A key insight was that, despite the pressures of modernisation, local traditions are still highly valued by communities. However, economic challenges increasingly threaten them, highlighting the need to strike a balance between preserving tradition and embracing progress. The team identified a promising opportunity to develop a village school as a regional data centre, which could support the management of locally important industries, such as the production of gula sabu (Sabu sugar) and gula semut (ant sugar). This initiative, together with the potential use of TMPedia as a platform for knowledge sharing and regional learning, could strengthen local capacity and help sustain community cultural and economic practices.

The local community identified another potential opportunity for innovation with the cultivation of lontar ‘bonsai’, grafting lontar seedlings with coconuts. Although this initiative is still at an exploratory stage and requires further validation, it presents a creative approach to sustainable agriculture.

Tourism opportunities were also discussed, but the team noted potential negative environmental impacts and logistical barriers, particularly due to geographic and water resource constraints. Consequently, tourism development is unlikely to flourish without careful consideration of these challenges.

Looking ahead, the team will continue to work and collaborate with local communities and key stakeholders across the four regions. Their goal is to collectively interpret the challenges and opportunities identified and explore the best pathways to co-create initiatives that will improve the balance between preserving local traditions and embracing modernisation. By fostering this collaborative approach, the team aims to ensure sustainable development while respecting cultural heritage.