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The plate boundary between the Pacific-Caroline and Australian plates in northwestern New Guinea is associated with a geographic concentration of earthquakes developed in the Ransiki region of the northeastern Bird's Head Peninsula (West Papua, northwestern New Guinea) at the intersection of the Ransiki and Yapen faults. We examine these earthquakes based on regional geomorphological and lithostratigraphical frameworks, field observations of surface ruptures and liquefaction phenomena, and focal mechanisms of historical earthquakes. The Ransiki earthquakes are a set of 29 earthquakes from the Global Centroid Moment Tensor catalogue in the period 1977–2019 (magnitudes of Mw4.9 to Mw7.5). In the east, focal mechanisms show sinistral movement along the east-west trending Yapen Fault including the Mw6.7 earthquake on 21 April 2012. The largest earthquake was on 10 October 2002 (Mw7.5) and along with other earthquakes mainly in the southwest were associated with dextral movement indicated by focal mechanism solutions on the northwest trending Ransiki Fault south of its intersection with the Yapen Fault. The southern part of the Ransiki Fault therefore indicates local north-northeast compression that is also evident in the newly recognised Wainoei Fault south of Yapen Island. The two largest earthquakes (10 October 2002, 21 April 2012) show ground effects associated with liquefaction, indicated by surface offsets, open fissures, and sand blows, that all occurred in saturated sediments of the Ransiki delta. Earthquakes in the Ransiki region show that west-southwest oblique plate convergence between the Australian and Pacific-Caroline plates is partitioned into east-west sinistral strike-slip motion along the Yapen Fault and north-northeast compression associated with the Ransiki Fault. [Display omitted] • Earthquakes are located at a fault intersection near the Pacific plate boundary. • Oblique-slip plate motion is partitioned into strike-slip and convergent parts. • Focal mechanism solutions indicate both sinistral and dextral movements. • Earthquake damage is mainly controlled by liquefaction in a Quaternary delta. [ABSTRACT FROM AUTHOR]

Primaquine (PQ) is a key drug in the malaria pre-elimination stage. However, PQ can trigger acute hemolysis for people with G6PD defciency (G6PDd). In 2013, 15–25 million Indonesian people were infected with malaria, with 30,000–38,000 deaths each year mostly in eastern Indonesia with API= 15.6 %. Recently, the Ministry of Health of the Republic of Indonesia announced a plan to reach the pre-elimination stage based on WHO guidelines. This study assesses whether eastern Indonesia should proceed with the activities of malaria pre-elimination. A total 555 healthy people in fve subdistricts in eastern Indonesia were selected by systematic random samping. All data were collected using a standard questionnaire, physical examination, and laboratory tests. PCR and DNA sequencing protocols followed respective manufacture’s instructions. Statistical analysis by bivariate with α= 0.05 and 95% CI were performed using the SPSS software package. Based on the nested PCR, the result showed a malaria prevalence of 32.6% with being the dominant species (52.5%). Malaria cases were found in all study sites and not using a bed net was the moost signifcant risk factors with Exp B= 1.54 with 95% CI= 0.99–2.38. G6PDd prevalence was 16.6%, the highest G6PDd ever found in Indonesia with variant molecular dominant 10.883 T>C and one sample with a heterozygous female. Malaria pre-elimination in eastern Indonesia should be delayed. High risk patients should be tested for enzyme G6PD activities before antimalarial administration.

The causes of maternal death are well known, and are largely preventable if skilled health care is received promptly. Complex interactions between geographic and socio-cultural factors affect access to, and remoteness from, health care but research on this topic rarely integrates spatial and social sciences. In this study, modeling of travel time was integrated with social science research to refine our understanding of remoteness from health care. Travel time to health facilities offering emergency obstetric care (EmOC) and population distribution were modelled for a district in eastern Indonesia. As an index of remoteness, the proportion of the population more than two hours estimated travel time from EmOC was calculated. For the best case scenario (transport by ambulance in the dry season), modelling estimated more than 10,000 fertile aged women were more than two hours from EmOC. Maternal mortality ratios were positively correlated with the remoteness index, however there was considerable variation around this relationship. In a companion study, ethnographic research in a subdistrict with relatively good access to health care and high maternal mortality identified factors influencing access to EmOC, including some that had not been incorporated into the travel time model. Ethnographic research provided information about actual travel involved in requesting and reaching EmOC. Modeled travel time could be improved by incorporating time to deliver request for care. Further integration of social and spatial methods and the development of more dynamic travel time models are needed to develop programs and policies to address these multiple factors to improve maternal health outcomes.

The eastern region of Indonesia is endemic to malaria, a tropical parasitic infection that causes significant mortality. The Sustainable Development Goals (SDGs) encompass the global commitment to prevent and eliminate malaria by the end of 2030. Nevertheless, the biggest issue lies in the antimalarial drug resistance in Indonesia. Genetic polymorphism has been a considerable factor in the mechanism of antimalarial drug resistance of which could lead to inadequate activity of antimalarial drugs to undertake Plasmodium infection by several molecular mechanisms. Hence, first-line therapy for malaria in Indonesia such as dihydroartemisinin, piperaquine, and primaquine, becomes ineffective. However, the resistance is unavoidable. This review aims to summarize the genetic polymorphism possible mechanisms contributing to antimalarial resistance in the Indonesian population and to discuss the potential new antimalarial drug candidates., Competing Interests: All the authors declare that there are no conflicts of interest., (© 2023 The Author(s).)

Like many of their Austronesian neighbours, the Meto people of Timor-Leste’s Oecussi enclave have a history of accommodating foreign ideas and technologies without compromising their distinctive, socio-political identity. Now living on the site of Timor’s first special autonomous zone and exposed to an unprecedented program of megaproject construction, the task of better understanding this remarkable adaptability has taken on a new importance. In this article, through the detailed exegesis of ritual speech (uab natoni) used in one of its highland villages to render the concept of school based education comprehensible to ancestral spirits, I seek to highlight the inherent flexibility of Meto customary thought and belief in a time of profound and ongoing social and economic change. [ABSTRACT FROM AUTHOR]

Here we report the results of excavation and analyses of an open site on Pulau Ay, a small (ca. 4 km2) limestone island located in the Banda Islands, central Maluku, Indonesia. This report provides results of excavations at PA1 and other Pulau Ay sites conducted in 2007 and 2009. These sites reveal patterns of changes in marine resource exploitation, pottery, and use of domestic animals, particularly between initial occupation of the site at approximately 3500 B.P., and later phases commencing approximately 3000 B.P. Archaeobotanical analyses reported here provide insight into early Neolithic plant use, including early use of Myristica fragans (nutmeg) in a food context. The PA1 site adds to a growing data set about early Neolithic lifeways in Island Southeast Asia and provides a new view of cultural adaptations happening in the region during this critical period. [ABSTRACT FROM AUTHOR]

Defined by Joel Robbins as the science of continuity, anthropology has long experienced difficulty explaining changes and transformations. The notions of cultures and traditions it maintains tend to simply assume their durability. This inclination has led to the problem of overlooking the dramatic heterogeneity in bodies of myths. Since myth is often treated as the 'great component' that promotes 'the unity of a culture', even among those who are critical of the timeless notion of culture, the theoretical tendency that pervades anthropology is to emphasise its coherence with the whole while disregarding its conflicting multiplicity. This paper attempts to propose a framework within which we can better address the multifariousness of a body of myths in actual social circumstances. This is accomplished by expanding Edmund Leach's view of myth as an 'argument' and taking the view that the reproduction of myth requires its alteration and transformation for the sake of appropriating conceptualised qualities of social value. The subject of this study, in particular, is the myth about the Butonese lowlander in North Seram, Maluku, Eastern Indonesia. [ABSTRACT FROM AUTHOR]

http://dx.doi.org/10.17014/ijog.vol4no1.20094An active convergence of continental margin is probably generated in Gondwanaland during Permian to Triassic period which is characterized by the presence of magmatic and volcanic belts and back-arc ba- sins occupied respectively by Permian to Triassic rocks. The magmatic belt is occupied by peraluminous granitic plutons showing characteristics of S- type granite and is considered as tin-bearing granites. The back-arc basins are occupied by the Southern Papua and Galille-Bowen-Gunnedah-Sydney Basins. Those large basins are respectivelly filled by fluvial, fluvio- deltaic to marine Permian-Triassic sediments, which are unconformably overlain by the Jurrassic-Cretaceous marine succession. The paleomagnetic data, confirmed by flora content found in Australia and Papua, indicate that those areas initially belong to the Gondwanaland before part of them were drifted and rotated into the present day position. Tectonically, the presence of those Permian-Triassic magmatic-volcanic belts and back-arc basins in behind, indicates that at the time there were huge compressive activities: convergence of paleo-oceanic Pasific Plate moving westward, collided and subducted into the Southeastern Gondwana Continental Plate, moved relatively eastwards. This phenomenon resembles to the formation of Sumatera Tertiary tectonic zones producing back-arc basins, i.e. South Sumatera, Central, and North Sumatera Basins including the Tertiary Magmatic Arc. Concerning the similarity of Permian-Triassic geological condition of the magmatic arc and back-arc basins in Eastern Indonesia and Eastern Australia including paleoposition, paleotectonic setting, strati- graphic succession, and lithologic composition, it is suggested to carry out an increase in a more intens- ive tin exploration in the Eastern Indonesia, e.g. Bird Head area and Banggai Sula Island, and also for hydrocarbon target (coal, coalbed methane, oil and gas, and oil shale) in the Southern Papua Basin, East Indonesia. This suggestion is confirmed by cassiterite and hydrocarbon discoveries and exploitation activ- ity in the Eastern Australia and also a new seismic data of the Semai Basin a part of Southern Papua Basin. This seismic record shows a more complete stratigraphic sucession and a number of large structure traps of stratigraphic levels in which the Permian-Triassic units are included within the sequence.

At the eastern tip of Flores Island (Indonesia), there is a people whose members sing in special places, both inhabited and uninhabited, and at special times. Approximately four times a year, songs and dances are performed around a group of stones, in the dancing place. Singers move around these stones all night until dawn. They also sing in front of special trees when going out to their fields, or standing in circles around posts, stones or altars set up on the cultivated land. All these locations are named ‘dangerous places’. They are as far flung as seashores and forests. What relationships with these places do humans enter into? What kind of history and stories do these places mark? What potency do they bear? This paper shows that singing brings people into relationships with various categories of beings at certain places in every ceremonial domain of this peninsula. [ABSTRACT FROM AUTHOR]

This paper examines the development and effects of a rapid livelihood transition on households, and reflects on how it fits within historic trends of livelihood change for people living in highly variable and vulnerable environments. It also discusses the implications of livelihood dynamism for local governance of natural resources. In recent decades, seaweed cultivation has expanded exponentially in coastal communities across the Asia-Pacific. A case study is presented of a remote small-island community in eastern Indonesia where over the last ten years a dramatic shift in livelihood focus has occurred. Previous dependence on diverse low-productivity livelihood activities transitioned to a predominant focus on seaweed farming. The case shows how social, economic and cultural environments co-develop as people move out of conditions of collective poverty and into more nuclear household-oriented livelihood activities. Specific attention is given to the influence on a marine resource co-management program operating on the island to illustrate how local livelihood dynamics relate to broader paradigm-driven conservation and rural development initiatives. While alternative livelihood programs seek to relieve pressure on resource stocks and provide opportunities for coastal people, this case study provides timely insights into the kinds of unintended effects, trends and impacts that are associated with rapid change in the way people make a living. This study argues that, in addition to achieving higher standards of income and well-being, livelihood improvement interventions need to adequately ensure that conditions under which new livelihood arrangements come to function can be maintained locally. [ABSTRACT FROM AUTHOR]

In eastern Flores, on the Tanjung Bunga peninsula (among Western Lamaholot speakers), several times a year, ritual narratives (opak) are performed on a square dancing area, where all the clans of the same ceremonial land meet. Three types of narrative are sung, according to three kinds of rituals. The article explains the context, content and performance details of these stories, performed all night long. Why do the various clans continue to sing all these narrative? What values do these long poems have for people who sing them? Until now, studies on this subject have been remarkably few, and not even a partial transcription or translation of these narratives is available. This article offers a preliminary insight into these sung narratives, to show how vital they still are in eastern Flores.

The Sama-Bajau, or Bajo diaspora, extends from the southern Philippines and Sabah (Malaysian Borneo) to the eastern part of Indonesia. The Indonesian Bajo, now scattered along the coasts of Sulawesi (Celebes) and East Kalimantan, the Eastern Lesser Sunda Islands and Maluku, were once mostly nomadic fishermen of the sea or ocean freight carriers. Today, the Bajo are almost all fishermen and settled. Their former and present ways of life made them favour intangible forms of culture: it is impossible to transport bulky artefacts when moving frequently by boat, or when living in stilt houses, very close to the sea or on a reef. It is therefore an intangible legacy that is the essence of the Bajo's culture. Sandro healers have a vast range of expertise that allows them to protect and heal people when they suffer from natural or supernatural diseases. On the other hand, music and especially oral literature are very rich. In addition to song and the pantun poetry contests, the most prestigious genre is the iko-iko, long epic songs that the Bajo consider to be historical rather than fictional narratives. The Bajo's intangible heritage is fragile, since it is based on oral transmission. In this article, I give a description of this heritage, dividing it into two areas: the knowledge that allows them to "protect and heal" on the one hand, and to "distract and relax", on the other.

Expanding on previously published research into folk classification of birds in the eastern part of the Indonesian island of Sumba, this article reports new information on bird categories and classification recorded by the author in 2015. New folk taxa are described and identified and scientific identifications for previously reported taxa are added or revised. Information on local bird classification from the Kambera region is compared with data recorded in the 1970s in the district of Rindi, and these are shown to reveal only minor differences. Employing Berlin’s well-known analytical scheme, the main features of the taxonomy are summarized and totals are enumerated for monotypic and polytypic folk-generics and both named and unnamed (covert) folk-intermediates. Additional information is provided concerning symbolic uses of bird categories, including bird names used as place names and local beliefs about nightjars (Camprimulgus spp.) which correspond to ideas encountered on the ethnozoologically better-known neighboring island of Flores.

The Dutch deposed Raja Lorenzo II of Larantuka, Flores, in 1904 and exiled him to Java. After his son Servus reached maturity, they appointed him Raja. By then the office had largely been reduced to a principally administrative function at the bottom of the colonial bureaucracy, although the Dutch called the rajas in the Dutch East Indies “self-governors”.Servus seems to have been demoralized by an attack on his life which he survived only after six hours of swimming in the sea. Eventually both the Dutch officials and the local Catholic missionaries became dissatisfied with him and he was forced to resign. Later the Dutch were forced to leave and the Indonesian state completed the job of bureaucratizing local administration by abolishing the office of raja.

While Islam and Christianity tend in the national discourse to be perceived as highly contradictory, the Riung of Flores (Eastern Indonesia), Moslems and Catholics alike, view them as non mutually exclusive categories. As the local system of social organization and kinship and the asymmetrical relationship between wife givers and wife takers remain momentous, ancestral and matrimonial alliances still sustain social relations, irrespective of differing faiths. Just like the historical local conversion to Christianity and Islam, current conversion through intermarriage is mainly an ad hoc decision, and the “flow of life” connected to the transfer of women is paralleled by a steady “religious flux”. Riung society, with its long tradition of flexibility and tolerance, still functions despite differing religious identities, and Moslem or Christian holy days, like traditional ceremonies, represent as many opportunities for local exchange groups to validate the nature of their bonds and sustain the direction of the flow of life.

The 190-km-long Matano fault is a major left-lateral strike-slip fault in Sulawesi, Indonesia that accommodates the rapid westward motion of the Pacific plate relative to the Australian plate. The Matano fault has remained unruptured at least in the past two centuries. The lack of geologic information, such as precise active fault traces, paleoseismic history, and slip rates has been a significant barrier to assessing the seismic hazards of the Matano fault. This paper presents the results of tectonic geomorphic and paleoseismic investigations on the 30 km long easternmost portion of the Matano fault. We identified four geometrical fault segments, documented five surface faulting events, and calculated a surface-rupturing earthquake recurrence interval of 200–470 years and a slip rate of 21 ± 9 mm/yr. The timing of the most recent surface-rupturing earthquake was constrained between 1432 and 1819 CE with an estimated M w ∼ 7.4 and a probable rupture length of ∼110 km. At least 200 years have passed since the latest faulting event, exceeding the shortest recurrence interval. Thus, the next surface-rupturing earthquake is already due. Integrating our interpretations with results from several published studies clarifies that the Matano fault slips slower than the Palu-Koro fault and connects to the South Sula fault in addition to the Tolo thrust. • The Matano fault is characterized by a complex fault segmentation at its easternmost part. • The first paleoseismic investigation on the Matano fault documents five paleoseismic events. • The last surface faulting event on the easternmost Matano fault was dated between 1432 and 1819 CE with an estimated M w ∼ 7.4. • The easternmost Matano fault exhibits a large earthquake recurrence interval of 200–470 years and a slip rate of 21 ± 9 mm/yr. [ABSTRACT FROM AUTHOR]

An anthropological literature dealing with conflict such as has afflicted Indonesia in recent years is beginning to emerge. The present article is one of a series dealing with different incidents and forms of conflict and violence in a region of eastern Indonesia. It furthers a discussion on contested claims for precedence. Such claims in Indonesia are often made by means of legends of origin. Descent groups claiming outside origin may, nevertheless, demand political power from those claiming to be autochthonous. The latter may or not concede those functions to others, but they commonly assert a mystical authority based on local origin. In Witihama, eastern Adonara, two branches of Lama Tokan clan dispute their relative status. One, which has long provided political leadership, claims to have originated in the Moluccas. The other, which attempts to preserve its mystical authority, deems itself to have originated at the top of the Boleng volcano, but its autochthonous origin is disputed by others. This particular dispute has parallels elsewhere. Unlike other incidents in the past, it seems both peaceable and permanent.

A plausible reading by Joel Robbins of Louis Dumont as a value pluralist serves as the point of departure for this article. The value discrepancies in focus here are two fundamentally different ideological constructs. One manifests as a social organization characterized by hereditary rank based on notions of purity. The other echoes notions of a more egalitarian social order. The first is rooted in the cosmo-mythical past, the second in a much more recent discourse. The social organization premised on rank and purity is rapidly losing ground-in part due to the influence of 'the modern', but even more so because its internal logic works against it. Empirically, the article centers on a complex ritual in which the opposing values are triggered, producing profound emotional turmoil. [ABSTRACT FROM AUTHOR]

Recent research has found that since 2001 a disproportionate number of Indonesian offenders sentenced to jail for people smuggling, both in Indonesia and Australia, are fishermen from Eastern Indonesia, the poorest part of the country." Based on three field trips to the Eastern Indonesian island of Rote, a frequent departure point for asylum seekers to Australia, and semi-structured interviews, this article investigates the socio-economic backgrounds of sentenced offenders from this area to explain their high numbers amongst imprisoned people smugglers. Through the narratives of fishermen who have been involved in the transport of asylum seekers, this article seeks to reconstruct their decision-making and risk-taking strategies in light of their generally precarious lives. Their motivations to become involved in people smuggling are correlated with two structural problems they face, overfishing and pollution, which have exacerbated their economic situation over the last years. Understanding the local structural constraints of these impoverished fishermen helps provide a clearer understanding of why and how transnational people-smuggling networks succeed in recruiting them. Rather than viewing the decision to become involved in people smuggling as an individual's poor judgement and its negative outcome as self-inflicted misery, this article stresses the notion of collective hyperprecariousness, which is enhanced by extrinsic factors such as Australian policies that have further limited the meagre choices for making a living legally on Rote. [ABSTRACT FROM AUTHOR]

In 1852, a 5-min long earthquake struck the Banda Arc region of Indonesia that was felt over most of Indonesia. It caused uplift of new islands and sent a tsunami across the Banda Sea that reached a height of 8 m at Banda Neira and was also registered at Ambon, Saparua and other islands. Records of the 1852 earthquake at multiple locations provide the constraints needed to reconstruct the disastrous event through numerical modeling using Clawpack. Tsunami heights at various locations are the primary observations we use to test modeling results. The best fit models indicate that the earthquake was most likely a megathrust event along the Tanimbar Trough of >Mw 8.4. At least 10-15 m of elastic strain has accumulated along the Tanimbar Through since the 1852 event, which is enough to cause an earthquake of similar size to the one in 1852. However, 10 times more people in the region are exposed to tsunami hazards than in the past. [ABSTRACT FROM AUTHOR]

This article critically examines engagements of village leaders in an NGO-facilitated participatory conservation program in eastern Indonesia. It explores how the program's implementation strengthened leadership legitimacy of a dominant customary social group. Customary leaders ensured distribution according to particular norms, and in organizing village governance upheld specific interests and claims over natural resources. Villagers outside of the customary group remained marginalized in village governance, despite being important stakeholders. Findings reveal complex relationships between leaders and villagers that were strongly framed by orders of power and cultural history, which influenced how and to what extent peripheral groups participated. The case study concludes that village leaders can form effective avenues to deliver on conservation outcomes. However, in their preoccupation with maintaining leadership legitimacy, they may inadequately address dynamic intra-community tensions that could jeopardize long-term outcomes. Co-management partners can play significant roles in adapting management and prompting more inclusive governance processes. [ABSTRACT FROM AUTHOR]

Resolving contestations over resource management rights around coastal villages remains a focal challenge for co-management initiatives in remote coastal zones. Contemporary socio-political settings increasingly see local people having to negotiate between local long-standing (horizontal) relationships and new emerging (vertical) relationships which involve collaborations with outside actors who try to assume neutral mediating positions. Using two conflicts, this article examines the rise and fall of a participatory coastal resource management program in eastern Indonesia involving a fishing community engaged in a co-management arrangement with a conservation non-government organisation (NGO). An actor-oriented approach is applied to analyse how these conflicts shape, drive and direct collaborations across the community–NGO interface. We discuss how these impact the implementation of the conservation ethics and sustainable natural resource management practices, and show how particular mediating capacities of an NGO may overcome, and even build forth on, conflict in some contexts but fall short in others. We argue that local resource user groups and conservation teams operate according to strong local relationships that are entrenched in cultural–historical hierarchies of power. We moreover note that these local relationships significantly influence the extent of neutrality of external groups in their mediating, coordinating and technical advisory roles. The effectiveness of co-management partnerships hinges on the ability to balance actors’ mediating capacity with their local dependence for operation. [ABSTRACT FROM AUTHOR]

Classical swine fever has been negatively impacting pig production in Nusa Tenggara Timur province in eastern Indonesia since its introduction in the 1990s, with live market trade contributing to disease spread. To understand market trader knowledge and practices regarding pig management, biosecurity, pig movements and pig health (specifically CSF), a repeated survey was conducted with pig sellers and pig buyers at 9 market sites across West Timor and the islands of Flores and Sumba. A total of 292 sellers and 281 buyers were interviewed in 2009 during two periods (rounds), a high-demand month (September) and a low-demand month (November). Information was collected via questionnaire. The majority of traders were male (sellers: 89%; buyers: 87%) with the highest level of completed education being primary school (sellers: 48%; buyers: 41%). The primary occupation of most respondents was farming: 90% of sellers and 87% of buyers were smallholder pig farmers and tended to sell their own home-raised pigs at market (52%). Pigs were sold for monetary gain either for primary (52%) or extra income (44%). Markets tended to be selected based on a good reputation (62%), a location close to residence (62%) and having the desired pig type (59%). Pig sales through markets were reported to be highest from August to October with 31% of sellers trading pigs at two or more markets. Prices at market were significantly higher on Sumba compared to West Timor and cross-bred pigs were significantly more expensive than indigenous pigs. Understanding of CSF and biosecurity was limited: 85% of sellers and 83% of buyers had no prior knowledge of CSF. Fifty-four percent of sellers reported no use of any biosecurity practices at market. Most respondents (88%) were able to recognise at least one clinical sign of a sick pig. Informal pig movements were also identified: 18% of pig buyers purchased pigs directly from other farmers. This study has provided baseline information on market trader activities at live pig markets in NTT that can contribute to the formation of sustainable strategies for improving pig health. Since NTT is the poorest province in Indonesia and pigs play a vital socioeconomic role in this province, market management and farmer education is needed to improve the pig market chain and contribute to socioeconomic development. [ABSTRACT FROM AUTHOR]

Eastern Indonesia is known as the center of marine biodiversity of the world as well as habitat and marine mammal migration path. Not all marine mammal events in eastern Indonesia are well documented. The purpose of this study was to determine the occurrence of marine mammals in eastern Indonesia in 2016. Data collection done through observation, indepth interview with the community and experts. The results of this study were 8 (eight) occurrences of marine mammals which were in Mollucas, North Mollucas and West Papua Provinces with the highest incidence in August. That marine mammals were Duyung (Dugong dugon), Sperm Whale (Physetermacrocephalus), Risso’s Dolphin (Grampus griseus), and 2 types of unidentified Whales. The marine mammals exist were deliberately netted by people, stranded, trapped in fishing nets or deliberately commercialized. This marine mammals stranded occurence indicate the requirement of strategies development for handling these protected marine ‘biota’ to store their population.

This study seeks to explain how and why elephant tusks and bronze kettledrums came to occupy such an important social and ritual position in certain societies in eastern Indonesia. It argues that these two objects were selected because they came to be associated with ideas of authority and rain/fertility. In making this claim, this study suggests that the ideas and symbolism associated with elephants and bronze drums in both India and Southeast Asia found relevance in, and were thus adopted by, specific societies in eastern Indonesia. Contemporary Dutch East India Company accounts and local traditions provide evidence of the role of the Javanese kingdom of Majapahit and the Makassarese kingdom of Gowa as the principal transmitters of these ideas through an extensive international trade in the highly coveted spices of eastern Indonesia. [ABSTRACT FROM AUTHOR]

Expanding on previously published research into folk classification of birds in the eastern part of the Indonesian island of Sumba, this article reports new information on bird categories and classification recorded by the author in 2015. New folk taxa are described and identified and scientific identifications for previously reported taxa are added or revised. Information on local bird classification from the Kambera region is compared with data recorded in the 1970s in the district of Rindi, and these are shown to reveal only minor differences. Employing Berlin's well-known analytical scheme, the main features of the taxonomy are summarized and totals are enumerated for monotypic and polytypic folk-generics and both named and unnamed (covert) folk-intermediates. Additional information is provided concerning symbolic uses of bird categories, including bird names used as place names and local beliefs about nightjars (Camprimulgus spp.) which correspond to ideas encountered on the ethnozoologically better-known neighboring island of Flores. [ABSTRACT FROM AUTHOR]

The causes of maternal death are well known, and are largely preventable if skilled health care is received promptly. Complex interactions between geographic and socio-cultural factors affect access to, and remoteness from, health care but research on this topic rarely integrates spatial and social sciences. In this study, modeling of travel time was integrated with social science research to refine our understanding of remoteness from health care. Travel time to health facilities offering emergency obstetric care (EmOC) and population distribution were modelled for a district in eastern Indonesia. As an index of remoteness, the proportion of the population more than two hours estimated travel time from EmOC was calculated. For the best case scenario (transport by ambulance in the dry season), modelling estimated more than 10,000 fertile aged women were more than two hours from EmOC. Maternal mortality ratios were positively correlated with the remoteness index, however there was considerable variation around this relationship. In a companion study, ethnographic research in a subdistrict with relatively good access to health care and high maternal mortality identified factors influencing access to EmOC, including some that had not been incorporated into the travel time model. Ethnographic research provided information about actual travel involved in requesting and reaching EmOC. Modeled travel time could be improved by incorporating time to deliver request for care. Further integration of social and spatial methods and the development of more dynamic travel time models are needed to develop programs and policies to address these multiple factors to improve maternal health outcomes. [ABSTRACT FROM AUTHOR]

Knowledge of live animal movement through markets and from farm-to-farm is needed to inform strategies for control of trans-boundary animal diseases (TADs) in south-east Asia, particularly due to consumer preference for fresh meat. In eastern Indonesia a TAD of principal interest for control is classical swine fever (CSF) due to its impacts on smallholder farmers. Pig movement is considered a contributor to failure of current CSF control efforts but pig movement patterns are not well understood. This study investigated movement of live pigs in West Timor, Flores and Sumba islands during 2009–2010, with the aim of informing CSF control policies for Nusa Tenggara Timor province. A market survey of 292 pig sellers and 281 pig buyers across nine live pig markets and a farmer survey across 18 villages with 289 smallholder farmers were conducted and information collected on pig movements. The data obtained was used for social network analysis (SNA) on formal (via a market) and informal (village-to-village) movements using information on trading practices, source and destination locations, and the number of pigs being moved. Both inter- and intra-island movements were identified, however inter-island movement was only observed between Flores and Sumba islands. West Timor and Sumba had highly connected networks where large numbers of villages were directly and indirectly linked through pig movement. Further for West Timor, both formal and informal pig movements linked the capital Kupang, on the eastern end of the island to the western districts bordering East Timor connecting all five districts and demonstrating that informal movement transports pigs over distances similar to formal movement on this island. Sumba had a higher potential for pigs to move to a greater number of sequential locations across the entire island. Flores was found to have a more fragmented network, with pig movements concentrated in its eastern or western regions, influenced by terrain. Markets were confirmed as high-risk locations for the introduction and spread of disease, having over 20 contacts (based on in- and out-degree values) depending on operational day. Villages considered high-risk for CSF spread via informal movements were characterised by higher volume of pig exits and/or linkage to higher numbers of other villages. These findings demonstrate that informal movement (often related to cultural practices) can be extensive and the high level of connectivity dictates that control strategies for CSF and other highly transmissible diseases must be formulated at the provincial level and in collaboration with East Timor. [ABSTRACT FROM AUTHOR]

Pig farming is a common practice among smallholder farmers in Nusa Tenggara Timur province (NTT), eastern Indonesia. To understand their production systems a survey of smallholder pig farmers was conducted. Eighteen villages were randomly selected across West Timor, Flores and Sumba islands, and 289 pig farmers were interviewed. Information on pig management, biosecurity practices, pig movements and knowledge of pig health and disease, specifically classical swine fever was collected. The mean number of pigs per herd was 5.0 (not including piglets), and total marketable herd size (pigs ≥ two months of age) did not differ significantly between islands ( P = 0.215). Chickens (71%) and dogs (62%) were the most commonly kept animal species in addition to pigs. Pigs were mainly kept as a secondary income source (69%) and 83% of farmers owned at least one sow. Seventy-four percent (74%) of pigs were housed in a kandang (small bamboo pen) and 25% were tethered. Pig feeds were primarily locally sourced agricultural products (93%). The majority of farmers had no knowledge of classical swine fever (91%) and biosecurity practices were minimal. Forty-five percent (45%) reported to consuming a pig when it died and 74% failed to report cases of sick or dead pigs to appropriate authorities. Sixty-five percent (65%) of farmers reported that a veterinarian or animal health worker had never visited their village. Backyard slaughter was common practice (55%), with meat mainly used for home consumption (89%). Most (73%) farmers purchased pigs in order to raise the animal on their farm with 36% purchasing at least one pig within the last year. Predominantly fattener pigs (34%) were given as gifts for celebratory events, most commonly for funerals (32%), traditional ceremonies (27%) and marriages (10%). For improved productivity of this traditional low-input system, research incorporating farming training and improved knowledge on pig disease and biosecurity needs to be integrated with greater access to extension services. [ABSTRACT FROM AUTHOR]

This review essay ofViolence and Vengeanceengages with Duncan's view that religious distinctions on their own are rarely the cause of violence, although they may subsequently form its raison d'etre. The review examines how religion assumes a very public space in various Indonesian societies but how the public profession of distinctive religious positions need not stir hostility. However, recent assertions of religious purity and correctness are putting new pressures on community relations, and can be seen as contributing to the severe expressions of violence in North Maluku studied by Duncan. The review questions his call for a truth commission as a necessary precursor to reconciliation, suggesting it may disrupt the strong progress already made towards peace. Instead, it calls for a closer analysis of elite and state roles in provoking or countenancing communal violence. [ABSTRACT FROM AUTHOR]

Recent botanical exploration in eastern Malesia has resulted in the discovery of three spectacular palm taxa that have proved difficult to assign to genus. New evidence from molecular phylogenetic research indicates that these taxa should now be recognised as three monotypic genera. Here, we describe these genera as new to science, all of which are members of subtribe Ptychospermatinae (Areceae: Arecoideae). Jailoloa Heatubun & W. J. Baker is restricted to ultramafic vegetation in a single site in Halmahera and is Critically Endangered due to nickel mining. Manjekia W. J. Baker & Heatubun is scattered throughout the limestone vegetation of Biak Island, east of the Bird's Head Peninsula of New Guinea, and is Endangered, although parts of its distribution fall within a protected area. Wallaceodoxa Heatubun & W. J. Baker, named to mark the centenary of Alfred Russel Wallace's death, is found on Gag and Waigeo, two of the Raja Ampat Islands west of the Bird's Head Peninsula, where it is Critically Endangered due to its small and rapidly reducing population. Full morphological descriptions are provided with detailed comparisons with related genera, alongside a revised key to the genera of Ptychospermatinae. These new genera are unexpected additions to the palm flora of Malesia, and demand urgent conservation attention. [ABSTRACT FROM AUTHOR]

The impacts of the Indonesian government subsidized rice program, RASKIN, were assessed in two rural villages in West Timor, eastern Indonesia, where traditionally the staple food is maize. The RASKIN program aims to make subsidized rice available to poor households, the allocation estimated to be a third of household requirements. All of the households interviewed bought subsidized rice when it was first available in this area in 2005, however about 30 % of households did not buy subsidized rice again, mainly because of a preference for maize over rice. Of the households that continued to buy subsidized rice, about half did not have enough cash to buy subsidized rice frequently, suggesting a targeting error of failure to benefit poor households. Households that bought subsidized rice consumed the rice with instant noodles and fewer nuts and beans (traditionally grown and eaten with maize), leading to a potentially lower nutrition intake. The practices of households selling their own produce, such as maize, beans and chickens, to purchase subsidized rice may constitute perverse outcomes, including future food shortages. [ABSTRACT FROM AUTHOR]

The present article departs from the inherent problems of grasping the voice of the subaltern other in a colonial context. While postcolonial theoreticians have occasionally spoken pessimistically about the possibilities of reconstructing the agency of dominated categories of non-Westerners, recent research on early Southeast Asia has on the contrary envisaged new lines of inquiry through an ingenious use of the extant sources, preferably through interdisciplinary communication. But can we use the colonial archive in order to highlight social history in non-literate societies such as those of eastern Indonesia where the colonial texts do not resonate with the indigenous ones? This article scrutinizes materials from the VOC (Vereenigde Oost-Indische Compagnie) post in Kupang (1653-1800) in order to find data usable for such a history. It is argued that letters, reports, legal minutes, diaries, etcetera. have a good potential due to the regularity and minute detail of the record.

Tackling illegal fishing through traditional state-centred approaches has proven difficult and largely ineffective in the extensive maritime environment of Southeast Asia, and particularly in the archipelagic state of Indonesia. This article focuses on the involvement of a new for-profit actor -- a private tourism dive operator -- in addressing illegal fishing in a small island archipelago in eastern Indonesia. The case study demonstrates that the dive operator has been able to employ conventional enforcement methods such as patrolling and the capture of illegal fishers, in combination with alternative approaches to addressing the root causes of illegal fishing. It also explores the relationship of the dive operator with civil society actors, non-governmental organizations (NGOs) and various state agencies involved in maritime security and conservation governance in the area. With a particular focus on the dive operator's relationship with government agencies, the case study shows that local governments are collaborating with private actors and providing opportunities for new kinds of enforcement agents since they themselves lack sufficient resources to patrol waters effectively. The dive operator, however, operates only within a space granted by the district government, and must invest considerably in this relationship to maintain his position. [ABSTRACT FROM AUTHOR]

The common word in Sara Sikka for the Christian god is amapu, a compound noun meaning 'father of generations'. There is reason to believe that the word came into use after conversions to Roman Catholicism began on Flores in the early sixteenth century but the origin of the word is obscure. An examination of writing about Sikka and its language by early Jesuits and later SVD missionaries on Flores reveals, if not the origin of the word amapu, much about its meaning in relation to the values and cosmology of pre-Christian Sikkanese society, culture and thought. The historiographic evidence also points to how elements of classical Sikkanese traditions have survived in the Christian culture of Sikka. [ABSTRACT FROM AUTHOR]

Abstract: Objective: to describe the system of health reporting by village midwives and two rural clinics in eastern Indonesia and solve some of the problems in this system through consultation. Design: participatory action research model where problems are identified by those most affected and solutions sought. Clinic staff were observed and interviewed regarding their work roles and reporting duties. Allocation of work time to various tasks was recorded by all clinic staff before and after the implementation of a new health recording system. Several information sessions and focus group discussions were held with village midwives and other health staff to identify and address problems. Setting: Indonesia initiated a programme in 1989, aiming to place a midwife in every village, in response to high maternal mortality rates and low rates of births attended by trained birth assistants. Remote rural villages in eastern Indonesia have difficulty recruiting and retaining village midwives. These midwives play a crucial role in health reporting. During 2010 a new system of recording and reporting by clinics was implemented. Participants: village and clinic health staff in two rural subdistricts in eastern Indonesia. Findings: there was incomplete coverage by village midwives in the two subdistricts studied; 28% of villages had a resident midwife, 48% had a visiting midwife and 24% had only monthly visits by a mobile clinic. Village midwives performed duties additional to their official duties and training. Village midwives had problems associated with the reporting system including inconsistency in reporting, poor access to individual patient histories and poor access to clinics. These problems resulted in incompleteness and poor timeliness of data transfer. Key conclusions: midwives in remote villages felt compelled to provide services for which they were not trained. Poor quality of data reporting resulted from inconsistent reporting methods. Local staff can successfully change and manage reporting systems if given appropriate support and training. Implications for practice: socialisation of health reporting systems among all staff involved can lead to improved data consistency and completeness. Effective systems for data transfer and reporting may reduce time spent on these tasks by some staff. Improvements to accuracy of data and availability of individual patient histories have the potential to contribute to improved health care. Quality of health care by village midwives should be addressed by adequate training and improved transport. [Copyright &y& Elsevier]

Does fiscal decentralization empower sub-national governments to raise sufficient revenue from local sources thereby reducing their dependence on the national government? This paper addresses this question by focusing on Indonesia's most recent decentralization policy and assessing and analysing the role of local governments in this regard. Based on data collected from two different locations in Eastern Indonesia the paper shows that the dependency of local authorities on central government is excessive and that the share of local revenue in regional budget has remained rather small. It also shows that while the fiscal power granted to local governments is limited, a combination of politico-economic and contextual factors has further undermined the prospect of revenue mobilisation at the local level. [ABSTRACT FROM PUBLISHER]

This article presents a diachronic perspective on the exchange of cloths (kain timur) and the transformations in their importance over time with social and political changes in the Bird's Head region of the province of West Papua. Providing insight into the transformations in kain timur exchange sheds light on the history of the region, long characterised by influences from other islands in Eastern Indonesia while simultaneously displaying distinctly Papuan cultural and linguistic features. The exchange of kain timur has evolved amid colonial and post-colonial influences such as missionisation, government administration, education, migration, and the exploitation of resources. The most prominent current meaning of the exchange of kain timur is the safeguarding of the moral community in regard to marriage practices and married life. As material objects kain timur are considered authentic cultural products that mark local identity. In contrast to other Melanesian art forms kain timur has to date attracted little attention from art collectors, anthropologists, and tourists. [ABSTRACT FROM AUTHOR]

Eastern Indonesia, most notably Nusa Tenggara Timor province, has been frequently referred to as the poorest region in Indonesia and claims have recently been made that it is the most corrupt as well. The spread of corruption in the post-Suharto period, with the introduction of regional autonomy and decentralisation, has often been commented on; but what is corruption? How do people define it? This paper uses an anthropological lens on corruption to suggest that with the spread of ideas of 'good governance' and 'democracy', one significant way that local communities in NTT province engage with the state and define corruption is as an abuse of power and non-consultation with the populace. This has become particularly acute with the government belief that new investment opportunities in the reform era will become a road to development and prosperity for local communities, who are, however, seen to be unable to provide for themselves or seek their own ways out of poverty. Several regional governments in NTT province have taken advantage of new laws put into effect in the reform era to award mining concessions to domestic and foreign mining companies. A swell of protest has arisen across the province, however, and an increasing critique of poor government and corrupt practices focuses on these mining contracts. [ABSTRACT FROM AUTHOR]

The boundaries of what has constituted 'Eastern Indonesia' have shifted depending on the historical, cultural, political, or economic context. We review various ways that Eastern Indonesia has been understood, to overview the different ways of delineating and approaching this fascinating part of Indonesia in order to introduce this special issue. The intention of this special issue, however, is not to attempt to clearly define Eastern Indonesia once and for all, but to open up via these various historical and contemporary concerns with Eastern Indonesia, new ways of grappling with this region in the present Post-Suharto era. The current social and political transformations offer a great deal of opportunity to reflect on the way global and national flows of people, money, notions of governance and religious ideas, are so crucial to understanding and making sense of the current dynamics in the region. By focusing our attention on how these global and national influences intersect with the local, we want to bring out how they are appropriated and manipulated by local communities; at the same time they may undermine and transform what is taking place at the local level. [ABSTRACT FROM AUTHOR]