Actualizing local knowledge for sustainable ecotourism development in a protected forest area: insights from the Gayonese in Aceh Tengah, Indonesia

Abstract

Protected forest areas offer unique ecotourism opportunities that have the potential to generate economic benefits and alleviate poverty in local communities. However, ecotourism development can also lead to environmental degradation and social issues. This study explores how local knowledge of nature conservation can be utilized to implement a green economy through ecotourism development while maintaining community welfare and environmental protection. The study utilized a descriptive qualitative method involving direct observations, in-depth interviews, relevant documents and literature analysis. The data collected were analyzed interactively through three stages: data condensation, data display and conclusion, and verification by triangulation. The findings demonstrate that the people living in Bur Telege possess knowledge of forest management, including ethical entry to the forest and its utilization. This knowledge system was actualized through the formation of a Village Owned Enterprise, which was further strengthened by traditional values and norms that were institutionalized into the village regulation known as the Qanun on Environmental Conservation. The study also found that traditional ceremonies and local community involvement are essential for sustainable tourism development. Thus, this study highlights the importance of recognizing and utilizing local knowledge and traditional values in ecotourism development for sustainable destination development. The study’s contributions can serve as valuable lessons and inspiration for governments and communities alike in developing green economy ecotourism sustainably.

Keywords:

• Ecotourism
• sustainable development
• protected forest
• local knowledge
• green economy

REVIEWING EDITOR:

• Guangchao Charles Feng, School of Communication, Hong Kong Baptist University, Hong Kong

SUBJECTS:

• Asian Culture & Society; Development of Social Cognition; Sociology; Tourism Society and Culture

1. Introduction

Tourism is a service sector that has the potential to transform environments and human activities into attractive tourist destinations. It is widely acknowledged for its economic benefits and ability to alleviate local poverty (Demkova et al., 2022; Kebete, 2021). Ecotourism, in particular, is considered a way to diversify the local economy, especially in rural areas that are facing a decline in their traditional economic base. It utilizes the environment or ecology as a tourist attraction and includes a wide range of activities such as recreation, leisure, family and group reunions, economic development, health, and professional growth (Boniface et al., 2020; Fennell, 2021; Rezaei et al., 2021; Tapps et al., 2022).

However, ecotourism development can also lead to environmental degradation and social issues. Studies have shown that ecotourism development can cause problems such as environmental degradation (Baloch et al., 2023; Faisal, 2019; Torres-Rojo, 2021), social conflict (Lee, 2022; Tanjung & Hutagaol, 2019), economic disparities (Mnisi & Ramoroka, 2020; Puri et al., 2019; Regmi & Walter, 2017), and sociocultural degradation (Amalu et al., 2018; Baloch et al., 2023; Bhatta, 2019; Chandel & Mishra, 2016). Therefore, the overall contribution of ecotourism toward sustainable destination development remains uncertain (Wondirad, 2019).

Despite these challenges, Hakim Bale Bujang Village has successfully transformed the Bur Telege Protected Forest, a protected pine forest covering 208 hectares, into a sustainable ecotourism attraction and destination. The name ‘Bur Telege’ is derived from the Gayo language, with ‘bur’ meaning hill or mountain and ‘telege’ meaning well or lake. According to local beliefs, the area used to have a well that never ran dry. The area is situated on the slopes of the mountains, ranging in altitude from 200 to 1,250 meters above sea level. The cool air, with an average temperature of around 20 degrees Celsius and the protected pine forest contribute to the Gayo people’s livelihood, providing foodstuffs and clean water for daily or agricultural needs (Adlin, 2022; Yulia Sumita et al., 2022). Thus, the protected pine forest, with its diverse flora and fauna, is a valuable natural resource for the Gayo people.

It is admirable how Hakim Bale Bujang Village has successfully created a balance between environmental conservation and sustainable tourism development while supporting the local community’s livelihoods. It is an excellent example of how ecotourism can benefit both the environment and the local community. Similarly, the development of Bur Telege ecotourism has positive implications for preserving protected forests, improving the community’s economy, and strengthening their sociocultural values (Kamil et al., 2021).

Successful ecotourism development, such as Bur Telege, requires a well-managed policy based on the robust principles of sustainable development. Following the natural characteristics and the local community’s culture is important. Among the crucial factors that can reduce harmful environmental risks in developing tourism in protected forest areas is the local community’s knowledge, which is a part of local wisdom (Chaiphar et al., 2013; Lubis et al., 2020; Yuliatin et al., 2021) In addition, traditional ceremonies and local community involvement are also considered essential for sustainable tourism development, as demonstrated in previous studies (Astina et al., 2021; Nurhayati et al., 2021; Wiratno et al., 2022). This study explored the local community’s knowledge system on nature conservation and how it can be utilized to implement a green economy through ecotourism development while maintaining community welfare and environmental protection.

To gather data, a descriptive qualitative method was utilized, which involved direct observations, in-depth interviews, and analysis of relevant documents and literature. The data collected were analyzed interactively through three stages: data condensation, data display and conclusion, and verification by triangulation. The study found that the people living in Bur Telege possess knowledge of forest management, including ethical entry to the forest and its utilization. This knowledge system was actualized through the formation of a Village Owned Enterprise, which was further strengthened by traditional values and norms that were institutionalized into the village regulation known as the Qanun on Environmental Conservation.

The findings of this study support the notion that community knowledge of environmental values and norms can be implemented through a village social business and formalized through regulations. This is consistent with Audefroy and Sánchez’s (2017) findings, who found that recognizing and appreciating local knowledge can increase resilience to environmental disasters and climate change impacts. Ultimately, the findings of this study can serve as valuable lessons and inspiration for governments and communities alike in developing green economy ecotourism sustainably (Baloch et al., 2023). Finally, it should be noted that theoretical understanding and practical choices are both crucial aspects of environmental knowledge (Liu et al., 2020; Zhang et al., 2020, 2022).

2. Literature review

2.1. Local community knowledge and ecotourism

Ecotourism is defined by Nigatu & Tegegne (2021) as tourism that involves natural scenery, attractions related to nature, and biodiversity in tourism areas (Keukenov et al., 2022). It is seen as a potential source of capital for creating a green economy because it integrates social, environmental, economic (Nugroho, 2018), and cultural factors (Haryanto, 2019). A crucial element in developing ecotourism is the involvement of the local community and their cultural systems, including their knowledge system. To comprehensively understand the needs of local communities, their aspirations, and expertise related to the treatment of nature, including mountains, it is important to learn about their culture and local wisdom. This collaborative effort can help close the social ecology gap (McDowell et al., 2021).

Local wisdom is a form of knowledge, beliefs, views of life, understanding, and behavior specific to certain communities. It becomes a strategy for dealing with problems, meeting their needs, and facing changes in the physical environment and culture. The local wisdom of a community is obtained from the legacy of previous generations and their experiences in dealing with the environment and other communities (Battiste, 2008). Therefore, it is a crucial part of local knowledge, as defined by Integration of Local Wisdom Coastal Communities in Early Childhood Education Learning (Nurhayati et al., 2021; Yuliatin et al., 2021).

The International Ecotourism Society highlights the importance of actualizing local community knowledge in ecotourism development, which involves responsible travel to natural areas that conserves the environment, sustains the well-being of the local people, and involves interpretation and education. The interpretation of nature by the local community is crucial for sustaining the environment and ensuring their welfare (Bartula & Radun, 2020; Candrea & Ispas, 2009; D’Arco et al., 2021; Roxas et al., 2020). Therefore, ecotourism development is an alternative for advancing isolated areas and carrying out sustainable development by utilizing natural heritage, historical values, and the wealth of indigenous communities. The Earth Summit in 1999 in Rio de Janeiro also confirmed that environmentally sound and culturally sensitive tourism programs are a strategy for sustainable development of urban and rural settlements and to decentralize urban development and reduce discrepancies among regions (Alphonse et al., 2023; Martínez Sánchez, 2018).

Donohoe (2011) and Wondirad (2020) suggest six basic principles to consider in ecotourism development: relying on nature, having conservation goals, providing environmental education, equitable distribution of benefits, and having ethical responsibilities towards residents and tourists and sustainability. Sustainable tourism is an effort to protect the environment and safeguard the interests of local communities by placing them as the main actors (Basile et al., 2021; Chan et al., 2021). In other words, sustainable tourism development is closely tied to the role of stakeholders, including the local community, the government, and the private sector (Chin, 2022; Gasparini & Mariotti, 2021).

According to the World Tourism Organization (WTO), sustainable tourism development should consider future economic, social, and environmental impacts (Grandcourt, 2020). This means that eco-based sustainable tourism development can meet the needs and expectations of tourists while also considering local communities’ environmental security and economic benefits (Idajati & Widiyahwati, 2018; Safarov et al., 2022). To achieve this, tourism management schemes should involve local communities actively in communal efforts that take advantage of some of the profits for local community development and the protection of cultural and natural assets in the area (Agyeman et al., 2019; Albert et al., 2018; Havadi Nagy & Espinosa Segui, 2020)

2.2. Analysis perspective

In this study, the local knowledge system of the Hakim Bale Bujang-Bur Telege community was analyzed using the ethnoscience paradigm. Ethnoscience refers to the specific knowledge possessed by an ethnic group, which comprises a unique culture of knowledge and cognition systems that distinguish it from other communities. The ethnoscience paradigm defines culture as a knowledge system that falls into three categories. First, culture is seen as ‘the forms of things that people have in mind, their models for perceiving’. Culture, in this sense, is considered the basis of knowledge for determining essential material phenomena and how to organize these phenomena in the knowledge system. Second, culture is viewed as ‘whatever it is one has to know or believe in operating in a manner acceptable to its members and doing so in any role that they accept for any one of themselves’. Finally, culture is considered a knowledge system used ‘for perceiving and dealing with their circumstances’ (Putra, 2021; Slikkerveer, 2019).

Experts suggest that environmental studies analyzed using an ethnoscience perspective are known as ethnoecology (Rodrigues et al., 2022). This perspective emphasizes the views of the people studied concerning the natural environment they face because the knowledge gained is an accumulation of adaptation patterns and processes of recognizing natural phenomena that have been going on for decades, even hundreds of years, and is passed on to the next generation (Putra, 2021; Zidny et al., 2020). Thus, ecological studies based on traditional ecological knowledge are useful in managing resources in the modern world today (Borsos, 2017).

3. Material and methods

3.1. Study area

This research is a field study with a qualitative descriptive approach in Bur Telege Ecotourism, located in Hakim Balee Bujang Village, Lut Tawar District, Central Aceh Regency, Aceh Province, Indonesia. Bur Telege Ecotourism is located in a protected forest pines area that spans across Hakim Bale Bujang Village, Asir-Asir Village, Bujang Village, and One-one Village. The forest has been granted a permit from the Technical Implementation Unit of the Forest Management Unit (Unit Pelaksana Teknis Kesatuan Pengelolaan Hutan/UPT KPH) Bener Meriah to be managed as a tourist area (Interview with Edi Azhari, UPT KPH Officer, 2022).

The Village Owned Enterprise (Badan Usaha Milik Kampung/BUMK) ‘Bur Telege’ Kampung Hakim Bale Bujang manages the ecotourism. The initial investment for tourism development came from village funds, which amounted to IDR. 243,888,577 was budgeted in several stages to build facilities such as toilets, bathrooms, playgrounds, security posts, art stages, walkways, souvenir shops, and various selfie locations. The Hakim Bale Bujang community and youth managed and developed Bur Telege tourism to ensure that all communities feel the positive impact of its existence (Interview with Albar Abdullah, BUMK Supervisor, 2022) (Figure 1).

Figure 1. Bur Telege peak with background Lut Tawar Lake.

Bur Telege ecotourism is in a previously pristine stretch of pine forest and shrubs. At the highest point of the hills, visitors can enjoy a breathtaking panoramic view of Takengon City and the beautiful Lut Tawar Lake. According to the manager, the existence of Bur Telege ecotourism is driven by several factors. First, the local community is concerns with activities that conflict with religious and customary norms. Although the area’s natural beauty attracts many visitors, the Kampung Hakim Balee Bujang authorities and the surrounding community are worried about violations of Islamic law due to the gathering of unmarried men and women. Such behavior goes against the beliefs of the Gayo people, who follow Islamic teachings.

Secondly, turning Bur Telege into a tourist destination is a way to improve the community’s economic welfare and increase village income. Additionally, it is an effort to protect the forest’s ecosystem, including its diverse flora and fauna. According to Albar, the BUMK supervisor, there are 91 bird species in the Bur Telege protected forest area, with 14 endemic to Sumatra and protected by law. These include Scheinder Pitta, Lesser shortwing, Pigeon, Sumatran Bulbul, Sumatran Green Pigeon, and others. The forest also has various tree species that produce wood and sap. Previously, some community members misused the forest area to meet their economic needs, such as by cutting down trees for firewood, opening farms, catching birds, and hunting wild animals.

In response to these issues, the local community, led by the Reje (Village Head), took the initiative to transform the protected forest area into a tourist destination. By doing so, the community can shift away from exploiting the forest for their economic needs and embrace alternative jobs and tourist attractions (Figure 2).

Figure 2. Google Earth screenshot showing the Hakim Balee Bujang Village area, which is a part of the area covered with dense forest.

3.2. Data collection techniques

This study used observation, in-depth interviews, and study of documents to collect the data for addressing the research problems. Observation is an activity to collect data to know the actions and important events of the research subject (Busetto et al., 2020) so that researchers can explain and describe the cultural dimension of the society under study (Benson & O’Reilly, 2022). In this case, observations were made to get an overview of the existing cultural conditions of the Hakim Balee Bujang community, as well as various social activities and practices that occur in the Bur Telege ecotourism area, such as how the community presents and actualizes the knowledge system in the practice of protecting forests and building Bur Telege tourism.

Data collection through in-depth interviews aims to explore information and data in the form of values, knowledge, and experiences of the community groups studied. In this case, the interview focused on collecting information related to the foundation of values and local knowledge systems owned by the Hakim Balee Bujang community, which is used as a basis for developing Bur Telege ecotourism, and how they apply knowledge to strategies in developing ecotourism so that has a good impact on improving the welfare of local communities.

The dominant figure identified as information-rich and knowledgeable in-depth about the problem was determined as a key informant in the interview (Lucas, 2014). The key informants in this study are 1) Reje (Village Head) Hakim Balee Bujang; 2) Chairman of BUMK; 3) BUMK Supervisor; 4) Bur Telege ecotourism manager; The four informants have authority in terms of Bur Telege ecotourism development, as well as understanding the motivations and strategies of tourism development that have been carried out so far; 5) Community leaders, traditional leaders, and Gayo Culturalists; they are figures who are considered capable of answering related to the values and local wisdom of the Gayo people; 6) Technical Implementation Unit officers of the Forest Management Unit; and 7) several communities of Hakim Balee Bujang Village who are directly involved in utilizing the existence of Bur Telege ecotourism, for example, workers and food sellers in the ecotourism area. Data obtained from one informant was also asked to another to deepen, enrich, and avoid invalid data.

Finally, document analysis aims to enrich data and sharpen analysis in discussing research problems. Its existence can also be a support for primary data. The documents analyzed are in the form of official documents issued by the local government, such as ‘Central Aceh District in Figures’, village Qanun (regulations), research publications, newspapers, social media, and other relevant documents on the issue (Cardno, 2018).

3.3. Data analysis techniques

Data analysis was conducted interactively through the following stages: 1) Data condensation, which involved studying the data, selecting relevant information, simplifying complex information, and synchronizing the data to identify interesting patterns; 2) Data display, which involved organizing and categorizing the data to obtain information according to specific categories; and 3) Concluding, which involved interpreting the data and deriving meaning to conclude the entire analysis process (Ridder et al., 2014). To ensure the accuracy of the data, a triangulation model was employed to validate the findings (Murray, 2010). This model involved cross-checking the data obtained from multiple sources, methods, and/or researchers to ensure the data was valid.

3.4. Framework of research approach

In particular, this study used the ethnoscience research approach as the framework to address the research problem. The ethnoscience paradigm remains a relevant and important framework for understanding human culture and its environmental interaction. Ethnoscience recognizes the significance of local perspectives in comprehending the dynamics of society as a product of cultural and environmental interaction (Demeulenaere, 2021). This approach focuses on the core cultural knowledge of the community, enabling researchers to understand the meaning of certain events and phenomena that occur in society (Bilá & Ivanova, 2020; Daher et al., 2017).

According to Ahimsa-Putra (2017), the knowledge of a society is an accumulation of adaptation patterns and processes of recognizing natural phenomena that have been going on for decades, even hundreds of years, and are passed down between generations. In the context of this study, the use of the ethnoscience paradigm enables researchers to explore how the knowledge system owned by the Hakim Balee Bujang community relates to the natural environment they face.

Ethnoscience research techniques emphasize qualitative research methods and place importance on ideational aspects. This paradigm seeks to reveal empirical aspects of phenomena that are considered necessary by members of a culture through the knowledge systems and principles they use in understanding the environment. Additionally, it aims to describe the rules in social life that influence social interaction. Finally, the study of ethnoscience starts from the idea that culture is a system of knowledge used to understand and solve the problems of a cultural group.

In the context of this study, understanding how the Hakim Balee Bujang community utilizes and applies their knowledge in developing Bur Telege ecotourism is crucial in ensuring that it positively impacts the surrounding community. This is important in answering various problems of the Hakim Balee Bujang community related to the development of Bur Telege ecotourism. The ethnoscience paradigm can provide valuable insights into how the community’s knowledge system is utilized and applied to developing ecotourism in the area. This framework can also help researchers identify how the community’s cultural knowledge can be harnessed to create positive social and economic impacts for the surrounding community.

Ethnoscience research has been demonstrated to be useful in investigating complex environmental issues and how different cultures interact with their environments (Rodrigues et al., 2022; Roué et al., 2022; Withanage & Lakmali Gunathilaka, 2023). For example, Riu-Bosoms et al., (2015) used an ethnoscience approach to investigate the medicinal plant knowledge of the Tsimane people in Bolivia, demonstrating how local knowledge can inform healthcare practices and contribute to biodiversity conservation. Similarly, de Sousa et al., (2022) utilized an ethnoscience approach to examine the role of traditional ecological knowledge in shaping forest management practices in Mexico.

Overall, the ethnoscience paradigm remains a relevant and valuable framework for understanding cultural and environmental issues in contemporary society. Its emphasis on local perspectives and cultural knowledge can provide unique insights into complex issues and inform sustainable development practices.

The process of research stages is elaborated in the following flowchart (Figure 3):

Figure 3. The research process.

4. Results and discussion

4.1. Local knowledge system as community’s wisdom in utilizing forest

In Indonesian Law, Number 32, 2009 on Environmental Protection and Management, local wisdom is ‘noble values applied in the community to protect and manage the environment sustainably’. It becomes a set of knowledge a community owns, whether from past inheritance or new experiences gained from interactions with the environment and other communities outside (Ahimsa-Putra, 2007). Likewise, the knowledge of a society is strongly influenced by the geographical context and social activities that occur in that space (Valkonen & Valkonen, 2018). In addition, local wisdom also includes beliefs, views of life, and behaviors that are used as strategies to solve problems (Helmi, 2020) and face various changes (Pornpimon et al., 2014).

This study found several local knowledge systems that became the basis of local values or wisdom that shape community behavior towards the forest, whether in the form of warnings that must be done or prohibitions that must be abandoned to drive ecotourism development. First, the Gayonese indicates the forest as the ‘belly’. This means that the existence of forests is a source supporting their lives in the context of the availability of food ingredients and clean water for daily or agricultural needs. In the words of an informant:

Bur Telege was formerly named Bur Pereben, a mountain that is the center of drinking water for the people of Takengon City. The Gayonese consider the forest to be their "stomach." This means that the forest supports the Gayonese’s life. Most of the food needs of the Gayonese come from the forest. For example, there are 87 fresh vegetables for the Gayonese, whose raw materials come from Gayo’s natural forest.

According to another informant, revealed that ‘This view encourages them to the collective agreement, ‘Forests may be utilized, but forbidden to be destroyed’. It is similar to ‘Tebang pilih kayu I uten kati selisih mara bahaya’ (cutting wood in the forest must be selective, not haphazard, so that the danger of natural disasters does not occur) (Ali, 2018). Beyond that, Sukiman (2020)states that forests in Gayo are essential as a source of economy, beauty, a laboratory of sciences, and most importantly, as a source of oxygen, a buffer, and the lungs of the world.

The second, the Gayonese believe in the concept of the ‘Empu Uteun’ or ‘Empu Nie Tempat’ (the owner of the forest—the forest spirit) that maintains forest sustainability. Thus, everyone utilizing the forest’s resources must respect and have permission from him. Several informants who were interviewed expressed the same words regarding this matter:

Empu Nie Tempat is a delicate creature that maintains forest sustainability. In the beliefs of the Gayonese, he has been deciding the forest into areas that can be worked on and cannot be worked on or changed. He has been marking the forest with the reality that farmers working in the forest could be planted abundant crops and gave a sign on forests that could not be planted with various misfortunes that befell perpetrators such as possession, illness, crop failure, and various natural disasters such as floods and landslides.

The Gayonese believe that a forest is not an empty, uninhabited space. Thus, its existence must be respected and protected from damage and degradation. Other creatures in the forest are considered the owners or inhabitants of the territory. Therefore, anyone entering it must respect and not carry out harms and actions that cause damage to forest ecosystems. This belief leads them to the prohibition of damaging forest sustainability, including (1) defecating in running water, (2) dipping dirty kitchen utensils into running water, (3) hunting and catching all kinds of birds and other animals, (4) cutting and destroying plants; (5) opening new land in forest areas; and (6) castrating trees. In addition, they are prohibited from doing any activities in the forest area on Friday. If the norms are violated, the perpetrator will get misfortune or some curse from the unseen owner of the forest. This is correlated with the beliefs of the Gayo community, who adhere to Islam. They believe that Friday is sayyidul ayyam (king of the days), used to worship God. Thus, they do not enter the forest for the day to ‘work’. Based on these values and norms, it is fair to say that ‘…the Gayonese have care on environmental preservation, employing conservation techniques as well as sustainable agricultural practices’. (‘Who Are the Gayonese?’, n.d.)

The local knowledge system of the Hakim Bale Bujang community is a ‘given culture’ that becomes special knowledge and different from other communities. Abstraction of knowledge is presented in the form of rules, norms, values, and taboos related to forest management in developing tourism in the village. It is a part of local culture because it transforms into the basic knowledge of the community in understanding material phenomena in their environment (Putra, 2021) and forming appropriate organized attitudes and behaviors in treating forests. Not only that, but the behavior is also collectively agreed upon and accepted by the owner of the culture (Purnomo et al., 2021).

The local knowledge was then socialized, transmitted to and between generations, and used to develop Bur Telege Ecotourism today. The socialization process was carried out formally and informally. Formally, one of the materials is the importance of preserving nature by implementing a human resource training program for tourism management and ecotourism economy by village-owned enterprises (VOE). While informally, knowledge about the forest was embedded in various traditional ceremonies and art performances. The collaboration of social, economic, and artistic aspects is considered effective in educating on the value of local wisdom related to environmental conservation. The community’s internal variables, such as beliefs, behaviors, and myths, are essential factors in the success of the conservation tourism education process (Nurhayati et al., 2021).

The knowledge system of the Hakim Bale Bujang community on the environment is a positive value of local wisdom in preserving the Bur Telege. The knowledge gained is an accumulation of adaptation patterns and processes of recognizing natural phenomena that have been going on for decades (Ahimsa-Putra, 2007; Putra, 2021). Ecological management based on traditional ecological knowledge helps manage natural resources in today’s modern world (Borsos, 2017). The implication is that every tourism development program still considers what should be done and should not, thus creating a collective value system: ‘The forest is usable without destroyable’.

4.4. Actualization and activation of local wisdom values in developing ecotourism

Since 2012, the Indonesian government has been committed to shifting from a greedy economy to a green economy with the slogan ‘Moving towards Sustainability: Together We Must Create the Future We Want’ (Lako, 2015). One necessary capital for creating a green economy is social capital, which includes social structures, social organizations, and institutionalized relationship patterns based on trust, networks, values, and norms (Muringani et al., 2021). Due to this basis, the community’s knowledge about the matter is the principal capital to actively move the community to participate in the sustainable activity.

As previously explained, there are two systems of local knowledge related to forests: understanding the forest as central to life, ‘stomach’, and belief in the owner of the forest, ‘delicate creatures’, are tools for sustainable ecotourism. The knowledge system is transformed into symbols that can be observed empirically, either in organized behavior or formal rules collectively agreed upon (Smircich, 2017), called culture – something represented through signs that have meaning (Cossu, 2021; Sigdel, 2018). The community around Bur Telege does this to develop Bur Telege ecotourism into a source of sustainable livelihoods. The activation and transmission of local knowledge systems increase cultural forms, which are strategies for ‘dealing with their circumstances’ (Anne et al., 2020; Putra, 2021) as follows:

The first, the Gayonese in Bur Telege, established an official organization that manages ecotourism activities as a leading social business organization - the Village Owned Enterprise (VOE) of Bur Telege. This business organization develops and runs all business activities under local values and norms. Thus, it functions to transmit and socialize local wisdom through business activities. In addition, the profits were used to increase capital for the developing Bur Telege and saved for the village treasury, used for the general interest of the village community—for example, traditional activities and training to improve human resources. Furthermore, profits are managed as savings and loan funds for local communities. One informant stated:

So far, some of the proceeds from managing Bur Telege tourism have been returned to the village treasury to be used following the village’s interests. In addition, the Hakim Bale Bujang community and youth have been involved in managing Bur Telege tourism. This policy was decided to make people feel the positive impact of tourism in their area. In this way, Bur Telege ecotourism is considered to open alternative economic opportunities for the community, such as tourism services, restaurants, lodging, parking management, and security services. Six youths work as security personnel, three villa guards and 15 traders rely on Bur Telege tourism daily.

This is in line with (Demkova et al. 2022; Shiji, 2016; Situmorang, 2018), who state that utilizing social capital in ecotourism development has succeeded in rehabilitating forest areas, improving the economy of surrounding communities, reducing poverty, and creating various job vacancies (Gómez López & Barrón Arreola, 2019). Even more so, the development of village-based ecotourism can provide many benefits, including (1) improving the rural collective economy, 2) beautifying the rustic look, (3) strengthening the construction of rural civilization, (4) increasing people’s income, 5) changing traditional livelihood activities and people’s lifestyles; and (6) reducing urban-rural disparities and building a harmonious society (Sesotyaningtyas & Manaf, 2015; Zhang, 2012).

The second is formalizing customary norms through village regulations - Qanun Number 03, 2019 on Environmental Preservation, signed by Reje (village head) and Village People representative of Hakim Bale Bujang. The main objective is to protect the village area from environmental damage and preserve the ecosystem. The Reje Stated:

The Bur Telege Protected Forest is customary. Thus, we initiated to make formal regulations to ensure the sustainability of the Bur Telege forest as a legacy of sustainable livelihood resources for future generations.

The Qanun contains 14 prohibitions as stated in Article 10, namely, prohibited; (1) perform actions that result in environmental pollution and/or destruction; (2) spreading and/or using chemicals, toxic materials, explosives and electric shocks to catch fish, shrimp, eels and the like; (3) hunting, shooting, catching, luring and catching all kinds of birds and partridges; (4) catching and/or killing pangolins, civets and other endangered animals for trading; (5) throwing garbage, excrement, carcasses, toxic materials, hazardous materials, and water contaminants into rivers, streams, ditches, and waterways; (6) carriyng out business activities that cause environmental pollution/damage; (7) cutting down and/or destroying plants; 8) it is forbidden to trade water from village springs; (9) clearing new land in protected forest areas without a permit; (10) stockpiling the shores of the lake without a permit; (11) castrating trees; (12) constructing floating cages without a permit; (13) releasing large livestock arbitrarily; and (14) constructing buildings, houses, settlements and other buildings without a permit (Eda, 2019).

As a commitment to implement the Qanun, the Reje rejected an investor’s tourism development offer because he perceived the investor was only oriented to economic gain. In addition, according to him, a rule will only be effective if accompanied by sanctions for those who violate it. Thus far, when violations were found, the first step was punishing violators at the village level or resolving by a custom first. The sanctions applied were planting trees in protected forest areas or cleaning ecotourism areas. In addition, the violators of Islamic law in ecotourism areas also were given the sanction of ‘planting trees’, planting five trees, and persuasive punishments. In their view, ecotourism development must also respect local values and norms because it is the source and basis of value in achieving welfare and environmental conservation.

According to a community elder, this strategy has made the Gayonese in Hakim Bale Bujang fully aware of the benefits of the Bur Telege Forest. As a result, the community, on their initiative, replanted along the Bur Telege area. He stated, ‘People now feel the benefits of the forest from what they have enjoyed so far’. Next, he explained one by one the benefits, as follows:

1. Forests are the lungs of the world that produce fresh oxygen.

2. Holding and storing water troops in the ground in huge numbers.

3. Preventing natural disasters such as droughts, floods, and landslides.

4. Producing many food sources such as fruits, vegetables, and others.

5. Producing forest products that can help the economy of the surrounding community.

6. Making money without destroying the forest, namely selling its beauty and coolness by making it a place for recreation (nature tourism).

7. Becoming a place to live for a variety of flora and fauna.

Based on the findings above, this study confirms that using local knowledge systems through business activities led by the Village Business Board and the formalization of local wisdom into a formal regulation can strengthen the community’s awareness of the importance of protecting the environment in developing Bur Telege ecotourism. Forests, which are considered a source of community life, can function properly and have a positive impact on the surrounding community. As a result, the community comes together and reminds each other not to do anything that damages the environment. Control and monitoring are also carried out collectively in managing Bur Telege ecotourism. In addition, the collective spirit of the community is part of the continuing education process, both for the community and tourists. ‘Save the World’ will be a common motto in preventing environmental damage due to human exploitation (Posey, 2019; Verma, 2019).

Furthermore, this study confirms the necessity of involving residents in managing and developing ecotourism areas. The local community has the right way to integrate local wisdom with tourism development. Communities usually support tourism development even though they are still determining if they will be directly involved in its management (Ibrahim et al., 2021). Therefore, collaboration across professions and sectors, such as entrepreneurs, traditional leaders, local communities, the general public, the agricultural industry, and all other stakeholders, is crucial for producing authentic biodiversity conservation practices that are necessary for nature’s sustainability (Crowley et al., 2020).

In summary, the ecotourism development model such as Bur Telege Ecotourism can be categorized as community-based ecotourism (CBE) development, a global critical discourse. It has attracted the attention of researchers concerning economic welfare, forest and environmental protection, and the use of local culture or wisdom in supporting tourism development (Phoek et al., 2021; Tjilen et al., 2022). CBE may improve the livelihoods of local communities by addressing economic, sociocultural, and environmental aspects, which can lead to the community’s social transformation and increase the value of ecotourism in rural areas (Kunjuraman et al., 2022). However, poor interactions and collaborations among ecotourism stakeholders can accelerate the degradation of natural resources and neglect local communities while benefiting outside ecotourism stakeholders more (Wondirad et al., 2020).

5. Conclusion

The Bur Telege Ecotourism highlights the potential of local knowledge being transformed into cultural forms and institutionalized by official organizations and village regulations to promote sustainable ecotourism. The Village Owned Enterprise (VOE) of Bur Telege has successfully established and managed ecotourism activities based on local values and norms by formalizing customary practices through village regulations. As community-based ecotourism (CBE), the Bur Telege Ecotourism positively impact sustainable development goals by engaging local communities and their knowledge systems, leading to the creation of sustainable livelihoods and ecosystem preservation through formalized customary norms. Therefore, the development of village-based ecotourism has improved the rural collective economy, enhanced the aesthetic appeal, reinforced the construction of rural civilization, boosted people’s income, transformed traditional livelihood activities and lifestyles, reduced urban-rural disparities, and fostered a harmonious society.

The success of ecotourism initiatives heavily relies on effective collaboration among stakeholders, as poor interactions can accelerate the degradation of natural resources and disregard local communities. Policymakers and practitioners should involve local communities in managing and developing ecotourism areas to integrate their wisdom with tourism development. This approach can improve the livelihoods of local communities and achieve sustainable development goals such as forest rehabilitation, economic development, and job creation. Moreover, local wisdom should be integrated into regulations and policies for sustainable natural resource management.

Further research is necessary to explore the challenges and opportunities of CBE development in different contexts, while comparative studies can provide insights into the strengths and limitations of various approaches. The Bur Telege case study presents a sustainable tourism development model that can be replicated in other communities worldwide, emphasizing the importance of community involvement and local knowledge in ecotourism development.

Acknowledgement

We are very grateful to the Directorate of Research and Community Service – DIKTI Indonesia for funding this research. We also thank the Malikussaleh University Research and Community Service Institute, the Ecotourism Manager of Bur Telege, the Officials of Hakim Bale Bujang Village, the Aceh Tengah Tourism Office, and the community around the protected forest for their invaluable contributions to carrying out this research.

Disclosure statement

No potential conflict of interest was reported by the authors.

Additional information

Funding

This work was supported by Kementerian Riset, Teknologi dan Pendidikan Tinggi.

Notes on contributors

Suadi Zainal

Suadi Zainal is a lecturer in the Department of Sociology, Faculty of Social and Political Sciences, Malikussaleh University. Among the scientific works that have been produced by his colleagues are; (1) Social Capital, Poverty, and Development; (2) Integrated Community Empowerment Model; (3) PEACE EDUCATION: Learning Models, Challenges and Solutions; (4) Transformation of the Aceh Conflict and Socio-Political Relations in the Decentralization Era; (5) Integration of Oil Palm and Cattle for Post Conflict Sustainable Development; (6) The Policy of Local Government to Implement Peace Education at Secondary School Post Armed Conflict in Aceh Indonesia; (7) The Urgency of Research and Strengthening Entrepreneurship Policies in Generating Business Models in Ex-Conflict Areas; (8) Traditional Medication–Rajah: The Rational Choice of Aceh People for Recovering Diseases during the Covid-19 Pandemic; (9) The Village Leader as a Safety-Valve in Resolving Conflict of Shelter Aids Post an Earthquake; and (10) Why Was ‘Self-Government’ Not Achieved in Aceh? The Challenges of Implementing a Peace Agreement. E-mail: [email protected]

  Nirzalin

Nirzalin is a lecturer at the Faculty of Social and Political Sciences, Malikussaleh University. Various publications were produced in national and international books and journals. Books, among others; (1) Ulama and Politics in Aceh, Examining the Power Relations of Teungku Dayah and the State; and (2) Mosques and Conflict Incubation: Examining the Contestation of Dayah and Muhammadiyah Islamic Understandings in Samalanga. Journals, including; (1) Aswaja Mobilization and Intolerance: Sub-state Ideology, religious vigilantism in Aceh, Indonesia; (2) Teungku Dayah Agency and Religious Social Capital on Drug Eradication in Aceh, Indonesia; (3) From drug center to soka crabs and tilapia salina center: a case study of community economic empowerment at ex-drug base of Ujoeng Pacu Village, Lhokseumawe, Aceh, Indonesia; (4) Conflict Ahlussunnah Wal Jamaah Versus As-Sunnah in Aceh (Case Study of the Politics of Religious Identity in the Burning of the At-Taqwa Muhammadiyah Mosque in Samalanga, Bireuen-Aceh Province); and (5) A Study of Cultural Dynamics among Gayo Coffee Farmers, in Indonesia. E-mail: [email protected]

  Fakhrurrazi

Fakhrurrazi is lecturer at Malikussaleh University since 2008 until now. Among the scientific works that have been produced are; (1) The Role of the Aceh Peaceful Reintegration Agency in the Ceasefire, Demobilization and Reintegration Process in Aceh; (2) Formalization of Islamic Shari’ah and State Domination of the Elite of Traditional Islamic Religion in Aceh; (3) Teungku Dayah and Drug Eradication Agency in Ujoeng Pacu Lhokseumawe–Aceh: (4) Feasibility Strategy on Giving Capital for Salt Farmers in Increasing Economic Productivity Using KNN Classification Model; and (5) Implementation of Islamic Sharia in Aceh: A Case Study of the Role of Border Preachers in Aceh Tamiang District. E-mail: [email protected]

Rizki Yunanda

Rizki Yunanda is a lecturer at the anthropology department of Malikussaleh University, Lhokseumawe, Indonesia. Has been involved as a research assistant, including Religious Movements in Aceh (2016), Conflict Resolution Based on Local Wisdom in Aceh (2016), Lawsuit for Divorce and the Influence of Decisions by Women Judges in Aceh (2016), Research Enumerator of PPIM Yogyakarta ‘Fire in Husk’ (2017), PPIM Yogyakarta Research Enumerator on Diversity (2018). Several scientific articles and journals that have been published include: Waiting for LUBER AND JURDIL (2014), UUPA and the Hope of the ACEH People (2015), Jihad from the Perspective of Ulama Dayah (Sociological Study on the Concept of Jihad in Aceh) (2018). Currently, he is also involved in various sociology and anthropological research. E-mail: [email protected]

Iromi Ilham

Iromi Ilham is a lecturer at the Anthropology Department at Malikussaleh University, Aceh, Indonesia. He teaches in the field of Anthropology with a focus on local wisdom and folklore studies. In the last three years, his research has been carried out with the theme of ecotourism development based on local wisdom, revitalization of local wisdom values in strengthening character in the era of disruption, and strengthening local wisdom-based civil society in preventing violence against children. E-mail: [email protected].

  Badaruddin

Badaruddin is a lecturer at the sociology department, University of North Sumatra, Indonesia. The written studies and research focus on community empowerment, sociology of development, tourism, and social change. Currently, the author is active in writing several articles published in international and national journals. E-mail: [email protected]