Sicilianews24.it: Controversia per la riforma del parco nazionale in Indonesia: scoppiano proteste e contrarietà.

Indonesia e la Riforma di Way Kambas: Una Nuova Era per la Conservazione?
L’Indonesia sta per rivedere il Piano di gestione del Parco Nazionale di Way Kambas, convertendo questo santuario per gli animali in un “centro di profitto” piuttosto che in un “centro di costo”. La proposta del governo punta a trasformare il parco in un’area destinata al carbon trading e al turismo di lusso, utilizzando i proventi per finanziare progetti di conservazione ed eco-restauro.
Cambiamenti nella classificazione delle terre
Secondo quanto riportato da Hans Nicholas Jong su Mongabay, il piano di riqualificazione prevede la riduzione dell’area centrale protetta da circa 60.000 a 27.661 ettari, riducendo così la parte più critica per la conservazione. Questo cambiamento quadruplica l’area destinata a progetti di carbon trading e allo sviluppo commerciale, suscitando preoccupazioni e critiche da parte di esperti e attivisti ambientali.
“Innalzare la zona di utilizzo a scapito del core zone non è appropriato,” ha dichiarato Wishnu Sukmantoro, ecologo indonesiano e membro dell’Asian Elephant Specialist Group dell’IUCN (Unione Internazionale per la Conservazione della Natura).

Rischi per la fauna selvatica e i conflitti
In modo controintuitivo, i progetti di riforestazione possono talvolta risultare dannosi per gli habitat naturali. Gli sforzi per la piantagione di alberi concentrati tendono a massimizzare i crediti di carbonio, ma gli elefanti di Sumatra nel Way Kambas dipendono da praterie aperte per nutrirsi. Sostituire questi spazi con foreste dense potrebbe portare gli elefanti a invadere insediamenti umani, aumentando i conflitti tra umani e fauna selvatica, come affermato da Irfan Tri Musri, direttore della sezione Lampung del Forum Indonesiano per l’Ambiente (Walhi).
Aida Greenbury, esperta di sostenibilità e membro del consiglio consultivo del World Bioeconomy Forum, ha sollevato interrogativi riguardo al coinvolgimento delle comunità locali e al processo di consenso informato. “Un corretto FPIC (Free, Prior and Informed Consent) è essenziale per un progetto di carbonio di alta integrità,” ha affermato Greenbury.
L'articolo Controversia per la riforma del parco nazionale in Indonesia: scoppiano proteste e contrarietà. sembra essere il primo su Sicilianews24.it.

Controversy over the reform of the national park in Indonesia: protests and opposition are erupting.

Indonesia and the Way Kambas Reform: A New Era for Conservation?

Indonesia is about to review the management plan for Way Kambas National Park, converting this wildlife sanctuary into a “profit center” rather than a “cost center.” The government’s proposal aims to transform the park into an area dedicated to carbon trading and luxury tourism, using the proceeds to fund conservation and eco-restoration projects.

Changes in Land Classification

According to Hans Nicholas Jong as reported on Mongabay, the revitalization plan involves reducing the core protected area from approximately 60,000 to 27,661 hectares, thereby reducing the most critical area for conservation. This change quadruples the area designated for carbon trading and commercial development, raising concerns and criticism from experts and environmental activists.

“Elevating the utilization zone at the expense of the core zone is inappropriate,” stated Vishnu Sukmantoro, Indonesian ecologist and member of the IUCN Asian Elephant Specialist Group (International Union for Conservation of Nature).

Risks for Wildlife and Conflicts

Ironically, reforestation projects can sometimes be detrimental to natural habitats. Efforts to plant concentrated trees tend to maximize carbon credits, but the Sumatran elephants in Way Kambas rely on open grasslands to feed. Replacing these spaces with dense forests could lead elephants to encroach on human settlements, increasing conflicts between humans and wildlife, as stated by Irfan Tri Musri, director of the Lampung section of the Indonesian Forum for Environment (Walhi).

Aida Greenbury, a sustainability expert and member of the World Bioeconomy Forum’s advisory board, raised questions about the involvement of local communities and the informed consent process. “Proper FPIC (Free, Prior and Informed Consent) is essential for a high-integrity carbon project,” Greenbury stated.

The article “Controversy over the reform of the national park in Indonesia: protests and opposition erupt” appears to be the first on Sicilianews24.it.

#Indonesia #theWayKambasReform #HansNicholasJong #Mongabay #27,661hectares #Vishnu #Sukmantoro #Indonesian #Sumatran #IrfanTriMusri #Lampung #Greenbury #first

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Four worshippers of Vishnu in a city street, India, 1926

https://piefed.social/c/historyphotos/p/1961522/four-worshippers-of-vishnu-in-a-city-street-india-1926

https://youtu.be/BcOSfJR9VtM

#Milana #YouTube #Music #Classical #Kannada #Purandara Dasa #Dasa Sahitya #Karnataka #Hindustani #Bhajan #Devotional #Bhakti #Haridasa #Dasarapada #Devaranama #Rama #Ramayana #Rama Navami #Vishnu

Angkor Wat

This is a Theravada Buddhist temple complex & the largest religious complex in the world. It means “Temple City” or “City of Temples” in the Khmer language. It is located on a site measuring 162.6 hectares (401.8 acres; 1.6 km squared) within the ancient capital of Angkor. It was built between 1113 & 1150 during the reign of the Khmer King Suryavarman II. It originally was dedicated to the Hindu god, Vishnu.

From the late 13th century forward, the complex was/is a Buddhist temple & has remained an active center of Buddhist worship for centuries, specifically Theravada Buddhism. It’s a national symbol of Cambodia & shows up on the Cambodian flag. It’s also a UNESCO World Heritage Site, in 1992.

The temple’s architecture is a literal map of the Hindu universe. It’s commonly interpreted as a symbolic representation of Mount Meru. The 5 central towers represent the peaks of Mount Meru, the home of gods. While the massive moat represents the cosmic ocean surrounding the world.

Most Khmer temples face east. Angkor Wat faces the opposite way: west. In Hindu iconography, west is the direction associated with Vishnu. But it’s also the direction of the setting sun & death.

By the end of the 12th century, King Jayavarman VII was at the helm. Angkor Wat was then dedicated to Buddhism. Because the queen, Indradevi, was a devout Mahayana Buddhist. She encouraged the king to convert.

In the 20th century, a considerable effort was launched to clear the plant overgrowth & restore the Temple following centuries of disrepair. Conservation d’Angkor (Angkor Conservancy) was established by the Ecole Francaise d’Extreme-Orient (EFEO) in 1908. This organization was disbanded in 1975.

The Conservation d’Angkor was responsible for the research, conservation, & restoration carried out at Angkor until the early 1970s. Major restoration works were undertaken in the 1960s.

Cambodia gained independence from France on November 9, 1853 & has controlled the Angkor Wat site ever since.

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Balinese Hinduism

Officially known as Agama Hindu Dharma. Balinese Hinduism is a deeply localized blend of Shaivite Hinduism, Buddhism, & indigenous Austronesian animism.

This is practiced by the majority of the population of Bali. This is particularly associated with the Balinese people residing on the island. It represents a distinct form of Hindu worship incorporating local animism, ancestor worship (Pirtu Paksha), & reverence for Buddhist saints (Bodhisattava).

Hindu influences reached the Indonesian Archipelago as early as the 1st century CE. Java legends refer to Saka-era, traced to 78 CE. Stories from the Mahabharata have been traced in Indonesian islands to the 1st century. This version mirrors those found in Tamil Nadu.

Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 CE mentioned 2 schools of Hinduism in Java. while Chinese documents from the 8th century refer to the Hindu kingdom of King Sanjaya as Holing, calling it “exceedingly wealthy,” & say that it coexisted peacefully with the Buddhist people & Sailendra ruler in the Kedu Plain of the Java island.

Upon independence from Dutch colonial rule, Article 29 of the 1945 Constitution of Indonesia guaranteed freedom of religion to all its citizens. In 1952, the Indonesian Ministry of Religion came under the control of Islamists who severely constrained the acceptable definition of a “religion.” To be acceptable as an official Indonesian religion, the ministry defined “religion” as 1 that’s monotheistic, has codified religious law, possesses a prophet & a Holy Book, among other requirements.

Balinese Hindus were declared as “people without religion,” & available to be converted. Balinese Hinduism disagreed, debated, adapted, & declared their form of Hinduism to be monotheistic, & presented it in a form to be eligible for the status of “agama” under the 1952 amended articles.

The central pillar of Balinese life is the philosophy of Tri Hita Karana. This dictates that prosperity & harmony can only be achieved through 3 specific relationship:

• Parhyangan:
  • Harmony between humans & the Divine
• Pawongan:
  • Harmony between humans & fellow humans
• Palemahan:
  • Harmony between humans & nature

This governs the island’s physical layout. Every village, home, & rice filled is organized according to a sacred axis between the mountains (the realm of the gods) & the sea (the realm of spirits).

Balinese Hinduism is an amalgamation of Hinduism with elements from Buddhism & the indigenous customs that imbued in the Indonesian archipelago before Hinduism’s arrival.

It combines many of the core beliefs of Hinduism with the arts & rituals of the Balinese people. In modern times, Hinduism in Bali is officially referred to by the Indonesian Ministry of Religion as: Agama Hindu Dharma. But the religion was called by many names: Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, & Siwa-Buda.

A major distinction in Balinese Hinduism in the spotlight on Acintya (a.k.a. Sang Hyang Widhi Wasa). While Hinduism based in India has a vast pantheon, the Balinese system was codified in the 20th century to emphasize a monotheistic foundation to align with Indonesia’s state philosophy (Pancasila).

A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism. This also holds that the different forms of gods & goddesses (Vishnu, Siva, Shakti (Devi)) are different aspects of the same Supreme Being. Shiva is also worshipped in other forms such a as “Batara Guru” & “Maharaja Dewa” (Mahadeva).

Acintya represents the “Unthinkable” or the “Void.” All other deities (including the Trimurti) are viewed as manifestations of this single, supreme entity. In Balinese temples, you’ll see an empty stone called the Padmasana, which is dedicated specifically to Acintya.

Balinese Hinduism includes the Indian Trinity called Trimurti. In Balinese Hindu texts, the alternate tripartite concept of Shiva of Indian Shaivism is also found. This is usually referred to in Balinese as “Siwa-Sadasiwa-Paramasiwa,” where Shiva is the creator, the maintainer, & the destroyer of cyclic existence.

Along with the traditional Hindu Trinity, Balinese Hindus worship a range of gods & goddesses (Hyang, Dewata, & Batara-Batari). As well as others that are unique & not found in Indian Hinduism. Sang Hyang Widhi (literally meaning “Divine Order”), a.k.a. Acintya or Sang Hyang Tunggal (“Divine Oneness”), is the concept parallels the metaphysical concept of Brahman among Indian Hindus.

To understand Balinese Hinduism, 1 must look at the figure who shaped its modern form: the 16th century Javanese priest Dang Hyang Nirartha. As the Majapahit Empire in Java collapsed under the rise of Islamic sultanates, Nirartha fled to Bali.

He didn’t just bring Javanese Hinduism. He refined it. He established the Padmasana architecture & the priesthood system that existed today. He’s credited with founding many of Bali’s iconic “Sea Temples,” (Including Uluwatu & Tanah Lot) strategically placed to create a spiritual “chain” of protection around the island.

There are a total of 13 ceremonies concerned with life from conception until, but not including death, each of which has 4 elements: placation of evil spirits, purification with holy water, wafting of the essence, & prayer. These ceremonies mark major events in a person’s life, including birth, puberty, grain feeding, & marriage.

A newborn baby is believed to represent the soul of an ancestor & is regarded as a god for the 1st 42 days of life. The mom, however, is regarded as impure & isn’t allowed to participate in any religious activities during this period. A baby can’t touch the “impure” ground until its 105 days old, which is half-way to the celebration of its 1st birthday, according to the 210-day Balinese Pawukon calendar.

Once it reaches its 1st birthday, the family will celebrate the Otonan birthday ceremony. Once the kid reaches puberty, the 6 upper canine teeth are filed until they’re even.

Religious life in Bali is defined by Rua Bineda, the idea of “Two Opposites.” It’s the belief that the world exists in a state of equilibrium between opposing forces: good/evil, joy/sorrow, clean/unclean.

The Balinese seek balance. That’s why you see:

• The Barong & Rangda:
  • A ritual dance-drama showing the battle between the Barone (a lion-like creature representing health/good) & Rangda (the demon queen). The battle never truly ends, an eternal stalemate.
• Canang Sari:
  • The ubiquitous daily offerings of flowers, rice, & incense placed on the ground & on shrines. These are meant to appease both the gods & lower spirits to maintain the cosmic balance.

The Saka is a solar calendar from India. This calendar determines Nyepi, the “Day of Silence.” On Nyepi, the entire island (including the airport) shuts down. No lights, no work, no travel, & no sound is permitted. This is to trick passing demons into thinking the island is uninhabited.

The most important ceremonies happen after death & result in the soul being freed to be eventually reincarnated. The physical body isn’t the focus. It’s seen as a temporary container of the soul & fit only for expedient disposal. In fact, the body must be cremated/burned before the soul can leave the body completely.

The cremation ceremony can be VERY expensive because an elaborate ceremony is a way of showing respect for a soul destined to become a god with considerable powers over those left behind. So sometimes the deceased’s body is buried, temporarily, until the family can get together enough $$$ for the cremation ceremony. However, the bodies of priests, or high-class, families are preserved above ground (Think like in New Orleans.).

Balinese Hindus, under no circumstances, may eat the flesh of people, cats, monkeys, dogs, crocodiles, mouse(s), snakes, frogs, certain poisonous fish, leeches, stinging insects, crows, eagles, owls, or any other bird of prey.

Chicken, fruits, veggies, & seafood are widely eaten. Hindus, especially those of varna (caste) of Brahmin & Kshatriya, are forbidden to eat/consume, or even touch, beef. Rarely pork is touched. Also, they mustn’t eat on the street, drink alcohol, or taste offerings of such items.

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