 Come in, very pleased to say we've got lots of innovations for you tonight, one is a new technology, so Dr. Wanto's lecture will be recorded and viewable on the website in a few days, if you talk about this. If I could talk to all of the talks on the website now, so please visit the website. The other innovation is that Dr. Wanto is a social demographer, so his classical work was on migration studies. Indonesia is a very large country with a large demography and a great deal of migration. He's been in that field for a long time, but he's also worked in the archaeological field. This is really the beginning of a scientific study of the impact of archaeological science on the societies surrounding them. So that's a complex subject where you really need to know the internal pressures in a society. The various constituencies involved are the fact that some of you have got massive archaeological science being uncovered and massive influx of new people who don't learn a lot about the place. Some of them do, but most of them don't. So the impacts are interesting and we all need to be aware and alert to some of the issues that arise from that. I haven't found much in the literature at all on the subject, so I think Dr. Wanto is a pioneer in this subject. That's because it's a multidisciplinary subject, which is being applied to a new area. So I'd like to welcome Dr. Wanto, who is from the LUPI, which is a very large research institution in Indonesia. As you don't know it, it's far bigger than SOAS. It's several thousand researchers in many disciplines distributed around Java, principally. And we're lucky to have a lecture because his daughter is going to collect MA from Edinburgh next week and he's going to attend that. So welcome to SOAS. Thank you Peter for a very kind introduction and good evening everybody. I feel very honored but also rather nervous to be here in this very prestigious place, SOAS, which I only heard before but then this today I have been here. And as Peter has mentioned earlier, I'm a social demographer by training. I study at ANU, Australian National University in Canberra, Australia. But I work in a research institute which is basically a multidisciplinary researchers there. It belongs to one of the centres under the Indonesian Institute of Sciences, or LUPI. And my research centre is called Research Centre for Society and Cultures. So we are mostly not an economist, we are not a political scientist, they have their own centres. We are mostly sociologists, anthropologists, a couple of archaeologists, myself a social demographer. So in our centres we tend to approach research issues from multidisciplinary approach. And in the last five years I decided to concentrate on the development in Java, Java Island. Before as a social demographer I used to study migrations, movement of people, so mostly outside Java. My work firstly on the issues of transmigrations, state sponsored movement of people, mostly outside Java. Since the last five years I devoted my time to look at Java with my team work. So the study on the politics of cultural heritage actually is one of my previous work. It has been finished just last year, it was conducted within three years. And what I want to present is only a part of the research finding that we are doing. So as I talk with Peter we agree to talk about how the local communities surrounding the historical site, the archaeological site actually responding to the existence of the site itself, but also responding to the opportunities that is open in relation to the historical sites. We decided to look at the three major sites in Java which I'm sure all of you are very familiar. First the border Buddhist temples in Central Java. This is the artefact of the 7th to 9th centuries Japanese Buddhist kingdom at the time, which I think is one of the famous cultural heritage in the world. And the second one is rather less knowledgeable, that is the ruin of Hindu Majapite kingdoms in East Java, a place called Trowulan and it was exist during the 12th and 13th centuries. So after the Buddhist kingdoms. And the third site that we decided to look is the ruin of Islamic Sultanate in Bandan Lama, between 15th and 16th centuries. Bandan is the new province before it's part of the West Java province. So after 2000 they decided, the people of Bandan decided to have their own province. This is also an interesting development if you look at the Indonesian political development because after the Suharto government's step down, Indonesia is actually entering into a new political development in which decentralizations, the regional autonomy is underway. And I would like to mention this because we are conducting these studies within that context of the new kind of regional autonomy. So the center is actually no longer dominate the political development. So this is the three cultural heritage that we are working with. And we are trying to approach the issues from rather loosely this design research methodology, what we call it for the moment, the political economic approach. And within that approach we basically look at how the stakeholders, we identify who are actually the stakeholders within each sites who are dealing with these cultural heritage sites. So within this approach we look at the aspect of history, but also how the regulations as well as the economy. And we also look at almost all stakeholders, both the states or the governments, the society, the private sectors because you must be familiar with the tourism, this is always part of the cultural heritage activities here, but also the society surrounding the cultural heritage which in my top will be the focus of my presentations. So by this approach then we actually try to analyze the different interests of the stakeholders that contest to obtain benefit both economically and politically from that cultural heritage sites. The result of conflict and cooperation between the states, private sectors, the international organizations as well as the society constitute the measurements of the current condition as well as the likely futures of our cultural heritage. So the idea of this research is trying to analyze, to map out who are actually the stakeholders who are working within that cultural heritage site and how actually the relations between the stakeholders who have their own interests here. It's rather a simple approach, but I think it's very interesting because we are not an archeologist like Peter and I are here maybe. So we look at the cultural heritage from a really non-archological perspective. We look at cultural heritage as a side of a contestation of stakeholders who try to get benefit from that historical site. And let's start with the trolan. The existing situation is the ruins or the artifacts that are scattered in several sub-districts and suffer from a clear management policy. This is our finding. There are many sites within that cultural heritage site because we found that each site is managed by different authorities and this is really posing this site's risk for further damage. So there is no one management in that site. This is very important findings. And the local communities that occupy the archeological site, the surrounding areas, I think need to be given an economic alternative within the sustainable cultural heritage management framework. That is the finding because I will show you that through some... This is our report. We have three sites, so we have three reports. This is on the Majapite site. And this is what I mean by the threat from the local communities. This is actually an area that is very huge. And the local communities are mostly working to make tiles. So they dig the soils and you can imagine that almost in this area all the artifacts actually is within this underneath of the soil. So you can imagine how the people activities, the economic activities of the people who are digging the soil are really threatening the sites. This is a picture of what is some of the local communities actually doing. They are producing souvenirs. And you can see how actually very simple workshops there. And you can also imagine the level of economic welfare of these people. So they are making souvenirs for tourists in Trabulon. This is also another more advanced kind of fragments who make statues of the old kingdoms of Trabulon. The tourist industry is growing. But as no clear one management of the site you can imagine that all are developing on their own way. And this is just an example how the people actually are making their life from the tourists who are coming to this site. This is a Muslim community in Trabulon. Trabulon is a ruin of Hindu kingdoms. As almost everywhere in Java now the population are Muslims, Muslim Muslims. And this is a very interesting development in that site because this Muslim group found also or claim also that within the Majapahit kingdom there are a history of the Muslim peoples. And these Muslim groups with their own initiatives tried to claim that there is a Muslim cultural heritage within the Majapahit cultural heritage. So they even built their own kind of buildings based on their interpretations which actually shows how the surrounding people who are Muslim Muslims actually tried to claim that even though this is a Hindu kingdom but they also have Islamic kind of dimensions. And they are dominating the site and developing and building their own symmetry. They develop a big complex of what they claim as Muslim saints in that area. And again it shows how the management of that cultural heritage actually is beyond the state's control. Every site has their own constituents and they claim they control the sites. And you can also imagine that even the Buddhist group create their own temples which is also very interesting how again the different group actually claim they have attachments to the cultural heritage which is basically a Hindu kingdom. It's a very big sleeping Buddha. It's not far from the Hindu temples. So again they are interpreting or based on their own perspective and they want to show that they are also part of this heritage. This is only built in 1980 something, this very new regions. So again you can see how active the community is in claiming within that site. There's another development if you follow the news from East Java. There is a plan to make a steel plant a kind of factories. Well this is really a business people who want to make a steel plant factories. And exactly within the area of the cultural heritage sites. And luckily a group of young people from the surrounding areas working with the NGOs in Surabaya that's the capital of East Java and try to stop this planning. And I think they are very successful in stopping the development of this plan. So you can see they already made some progress there but at the moment this development is already stopped. Again I want to show you how the cultural heritage which is a Hindu kingdom and becoming attractions of the different stakeholders and try to claim a kind of attachment to that site. Both the business people as well as the religious groups as well as the local communities. So now I move to the second site. This is Borobudur which must be a well-known one. I think it's very clear that this is the most advanced model of cultural heritage governance in Indonesia in which the international and national governments co-exists. As you know UNESCO plays a very active role in restoring Borobudur. And until now they are still giving advice and partly financed the management of the Borobudur sites. At the site however a contestation occurs between this is the new development local government because now the regional autonomy is given to the so-called district level governments with the management of the Borobudur. It's under the Ministry of Pewemen. That's the, what is the, under the Ministry of Pewemen. Pewemen is the state-owned enterprise. But also with the archaeological office that is belong or under the Ministry of Cultures. Of course with the local communities. So you can see how the contestation is occurring between different stakeholders both international and local as well as the communities. In that process we found that the local communities perceive themselves as being excluded in the process of managing the cultural heritage. This is the, maybe the most profitable tourist destinations. So you can imagine if the money is actually backed by the state-owned enterprise then the local communities generally are excluded within that management. This is the situation in Borobudur. It's very different with Trauland, the first sites. This is more advanced in terms of the management. But still you can see how the local communities actually is excluded within the management of the cultural heritage. One of the interesting findings that we found in this Borobudur site is the constant protests from the local communities. If you look at the history of the restorations of Borobudur since early 70s and then 80s, as the sites need a kind of wide landscape, they move out the people from the sites. And these people, still throughout the Nuket generations, interestingly, still continue protesting that kind of event. They still remember how they were pushed out and so on and so on. And this has become a very interesting development because again it seems that there is no clear kind of regulation how to divide the benefits of these sites, both the local governments, the local populations and this state-owned enterprise who actually control dominating the sites. And with the new law on the regional autonomy, I think then the contestations between the local government and this state-owned enterprise is becoming very clear now. And again, as my focus of the talk is on the local communities, it also shows very clearly how they actually are not really part of the management. They were marginalized and they were continuously protesting what they perceive as improper management of the sites. Again, as commonly found everywhere in the cultural heritage sites, people try to make things for tourism, souvenirs and so on. And I think it's very clear that Borobudur is one of the most attractive destination for the international tourism and people try to make use of this and try to get benefit from these situations. Another issue that is currently being seen as a problem is how to maintain the Borobudur from a huge number of tourists who are climbing the temples. And my colleagues who are archaeologists believe that when they step to the stone, they will erase some part of that. So there is a kind of concern about how to manage these issues. But so far, I don't think there is a clear solution on these issues. The third site that we are interested in is a ruin of Islamic sultanate in Tantan. Compared with the other two, this is the most endangered site. This archaeological site is threatened by the absence of clear state policy on cultural heritage management. No such thing like heritage management in this site. It was left to outside government agencies. So there is a continuation of fragmented authority in which this is very interesting with this site, in which different genealogical and inheritance claim exists, create uncertainty in the future of this cultural heritage. So there are at least two families who claim to be the direct ancestors of the sultanate, at least two who are claiming at the moment. And they are controlling the most important part of the site, which is the mosque and its surroundings. So you can imagine if these Muslim groups who are very powerful claiming the sites, then nobody dare to kind of enter into that area, even the government. So it's really left to the private groups. So in our study we found that unless a proper management is able to be formulated and is able to be implemented, I think the futures of this Islamic sultanate site is really in danger. I will show you some. This is the most important part of that site. This is the mosque. And this really belongs to the private families who are contested between two families. And it's very interesting we found that eventually they are agreed to share. So they are taken in controlling the site. What is their benefit? Indonesia is now becoming a very kind of Islamic country in which religious tourism is increasing. And Bandan Lama is one of the Muslims' tourist destinations. And if you control this mosque, then you will be able to tap the donation actually, which is given by the tourist to the mosque. And almost every day you can find a lot of buses coming to this place. And it's very clear if you control this site, then you will get a kind of economic benefit. This is actually the sites of the sultanates. It's all there without clear management. And if you look at the site, then the mosque actually is the most looked after artifacts. Again, it's because it was controlled, but also because it's not a debt monument. It's a living monument. People are coming to pray, they use the mosque and so on. Friday prayers and so on. It's a living monument. But again, people's surroundings are trying to get benefits from the local tourism, not properly designed. They are scattered throughout the areas. I think it's also become a problem in the preservation of that site. So compared with Borobudur, this site is really left behind. The worst situation compared with the other two. This is what we try to get information. The method that we use as a research is conducting a kind of local workshop. Local workshop and trying to discuss with all the stakeholders what are their perceptions, what are they doing, what are they hoping about the site and so on. On the three sides, we are organizing a local workshop as part of our method to get the information. It's a very interesting exercise because Lipe is also a government. This is an institute and they normally are very cooperative and they are happy to talk with us. And we try to find what is the best way to solve the problems. So in each site we conducted kind of local workshops. Invited both the state officials, the private sectors, the local populations, as well as the academics who are working in the area. So to conclude I think we found that while local communities always exist, they are generally ignored and excluded in the official management of the cultural heritage. The involvement of local communities accepts in Borobudur. Manifest in various forms of activities. More often they are not threatening the preservation of the cultural heritage. So it's become very logical that to find a balance between purposeful preservation on the one side and sustainable economic development is a major challenge in the cultural heritage management in these three major cultural heritage sites in Java. Well that's all I can tell to you and I hope you can get some insight about the situations in Java in general and also these three major cultural heritage. So you can imagine if this major site is not properly managed then you can find other sites in many places in Indonesia actually. We are struggling to preserve, restore and so on. But again there is likely major problems in our way to manage our cultural heritage. And it's also becoming very interesting to see people actually becoming more interested in talking, discussing and involving engagements in the issues of cultural heritage. And this is something that I think is very good development in Indonesia at the moment. I think I will stop there. I hope it gives you some ideas of what is happening in Indonesia.