Proceedings Book on International Conference on Multiple ... [PDF]

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-OrganizerUniversiti Teknologi Malaysia Universitas Islam Negeri Malang, Indonesia Universitas Muhammadiyah Malang, Indonesia Universitas Brawijaya, Malang, Indonesia 20 – 21 November 2012 UTM

1st INTERNATIONAL CONFERENCE ON MULTI-GOVERNANCE IN ISLAM, ENVIRONMENTAL DEVELOPMENT AND CONSERVATION Theme: Nikmat Air dan Nikmat Alam dari-NYA - From Theory to Practice What is Strategic Participatory and Integrated Approach for Coastal and Watershed Management and Conservation suitable in Islamic Countries? Introduction The 1st International Conference for Multiple-governance in Islam and Environmental Development & Conservation was held in UTM Johor Bahru campus. It aims to provide with great opportunities to go into the detail for the discussion for “Nikmat Air dan Nikmat Alam Dari-NYA (grace of water and grace of nature from God)”, and it aims making potential action plan from the theory to practice. Holy Qur’an says: 'And one of His Signs is this, that He (Allah) shows you (Muhammad) the lightning as a source of fear and hope, and He sends down water from the sky, and quickens therewith the earth after its death. In that surely are Signs for a people who understand'. (Surah Ar-Rum, 30:24)

Nikmat of the nature. Air and Alam are Nikmat and mandate from God to us and we, as caliph or manager of nature, have a responsibility to keep and manage them. So, our activities today are addressed to keep Air and Alam. In our life: Let’s consider Islamic foundation called as Tasawwuf or Sufism. Sufism is a way that Muslims look for their God. The aim of Sufism is to approach as closely as possible with God so that Muslim can see Him (God) with the eyes of the heart and even Muslim spirit could be united with the Spirit of God. God is spiritual, and then the part that can get closer to God is spirit, not his body. God is Glorified, then it is acceptable to approach God as a holy spirit. Sufism is the Islamic science that discuss about the problem of human approaching to God through the cleansing of his soul. In the teachings of Sufism there is a saying which states that basically the earth is a mosque for Muslims. For the Muslims, the mosque is a sacred place where we should not pollute the mosque and make noise in the mosque. When we use natural water like water from well and spring along river, we can consider this as a “Nikmat Air dan Nikmat Alam dari-NYA”. This is a principle to conserve and restore water from environmental point of view and meaning to use clean and safe natural water with peace of mind for our healthy life. This Conference Considers:

and this is another word of God in the Holy Quran: 'Do not the disbelievers see that the heavens and the earth were a closed-upmass, then We opened them out? And We made from water every living thing. Will they not then believe?' (Surah Al-Anbiya',21:30)

Air (water) and Alam (nature/earth/ universe) are Nikmat (grace) from our God (Allah). Because God is the creator of the universe. According to the holy Qur’an, the last, this nature was arid, and there is no life there. But after our God give rain from sky, the earth becomes alive. After there are so much water in the earth, life began. Then until now, we enjoy the result of God's creation. This is the meaning of

Water is essential environmental property, for which governmental top down regulation is primary important for water and water environmental management. However, the limitation of the approach is also being recognized. Now, public participation is expected to mitigate the problem. The water governance is one of the hot issues in water environmental science and politics. We are thinking that water environmental awareness from Islamic thought is having the key in Islamic countries. Besides, integrated watershed management is a strategy to bridge scientific approach of water environmental management and regional governance. So thereby we are going to make a tentative conclusion for Malay-

sian - Indonesian approach for participatory and integrated water and water environmental management. In this context, we are discussing about “Subsidiarity among Environmental Education, Scientific Researches, and Islamic Thought in Ecosystem Services Management for Water and Water Environment from Malaysian - Indonesian perspective”. The organizers encourage and welcome enthusiastic participation and look forward to receive contributions with indepth multidisciplinary discussion for environmental Islamism, Modern Science and Technology Applications in Environmental Managements and Educations. Copyright Information The manuscript issued in this proceedings book implies that the work described has not been published before (except in the form of an abstract or as part of a published lecture, review or a thesis) that is not under consideration for publication elsewhere; that is publication has been approved by all co-authors, if any as well as tacitly or explicitly by the responsible authorities at the institution where the work was carried out. The author warrants this his/her contribution is original and that he/she has full power to make this grant. The permission is given for any reasonable request from author to publish any part of this paper in connection with any other work by author if the usual acknowledgements are given regarding copyright notice and reference to the original publication. Once author’s publication is improved and published as original paper from an academic journal, which is announced by conference website. Copyright ©2012 by The Water Research Alliance. Universiti Teknologi Malaysia. ISBN: Printed in Malaysia on acid-free paper. First edition.

PUBLISHED BY: WATER RESEARCH ALLIANCE LEVEL 2, BLOCK C07, FACULTY OF CIVIL ENGINEERING, UNIVERSITI TEKNOLOGI MALAYSIA, 81310 JOHOR BAHRU, JOHOR THESE PROCEEDINGS BOOK IS AVAILABLE ONLINE > http://ienv.web.fc2.com/ env.islam/hp2012.html

List of Participating Institutions/Centers/Departments UNIVERSITI TEKNOLOGI MALAYSIA (UTM)  Institute of Environmental and Water Resources Management (IPASA)  Water Research Alliance (WRA)  Center for Research in Fiqh Science and Technology (CFiRST - UTM)  K - Economy Research Alliance (RAKE - UTM)  International Office UNIVERSITAS BRAWIJAYA, INDONESIA (UB)  Biology Department, Faculty of Mathematics and Natural Sciences (Biology - UB) UNIVERSITAS ISLAM NEGERI MAULANA MALIK IBRAHIM MALANG, INDONESIA (UIN)  Biology Department, Faculty of Science & Technology (Biology - UB) UNIVERSITAS MUHAMMADIYAH MALANG, INDONESIA (UMM)  Faculty of Education (UMM) Organizing Members UTM (*Working Team Members) Prof. Dr. Maketab bin Mohamed, Professor, IPASA/WRA, UTM, President of Malaysian Nature Society Prof. Dr. Zulifli Yusop*, Research Dean WRA - UTM Prpf. M. Dr. Abdull Rahim Mohd Yusoff*, UTM, Director of IPASA, IPASA/WRA, UTM Prof. Dr. Noor Sharipah Sultan Sidi, IPASA/WRA, UTM Dr. Akira Kikuchi*, IPASA/WRA, UTM Prof. Dr. Fadil Othman IPASA/WRA, UTM Dr. Arien Heryanshah*, IPASA/WRA, UTM Prof. Dr. Selamat bin Hasim,* CFiRST/ RAKE-UTM Dr. Farahwahida bt Mohd Yusof, CFiRST/ RAKE-UTM Dr. Arieff Salleh bin Rosman, CFiRST/ RAKE-UTM UB Dr. Widodo*, Head of department, M.Si, Biology-UB Dr. Amin Setyo Leksono*, M.Si, Biology-UB Dr. Luchman Hakim, M.Si, Biology-UB UIN Dr. Sutiman Sumitoro*, Dean, Faculty of Science and Technology, UIN Dr. Eko Budi Minarno, Head of Biology-UIN Mr. Dwi Suheriyanto, S.Si., M.P, Biology-UIN Dr. Ulfah Utami, M.Si, Biology-UIN Ms. Evika Sandi, Savitri, M.P, Biology-UIN Mr. Romaidi*, M.Si, Biology-UIN Dr. Retno Susilowati, M.Si, Biology-UIN Ms. Ir. Lilik Harianie, MP, Biology-UIN Ms. Kholifah Holil, M.Si, Biology-UIN Ms. Kiptiyah, M.Si, Biology-UIN Ms. Suyono, M.P, Biology-UIN Ms. Retno Novittasari, S.Si, Biology-UIN Mr. Tri Kustono Adim M.Sc, Biology-UIN Ms. Akyunul Jannah, S.Si., M. P., Biology-UIN

UMM Mrs. Sri Wahyuni*, Head of Department, Education-UMM Mr. Nurwidodo*, Education-UMM Mr. Sukarsono*, Education-UMM Conference Secreteriat and Editorial Team Dr. Akira Kikuchi (Chief editor) Associate Professor, Water Research Alliance, Universiti Teknologi Malaysia E-mail. [email protected] / [email protected] Tel. 012-208-9233 Ms. Nor Eman Ismail, (M.Sc.), UTM Ms. Narges Janalizadeh, (M.Sc.), UTM Mr. Musa Mutah, UTM Mr. Song Xudong, UTM Ms. Nurul Humaimah, (M.Eng), UTM Dr. Shazwin Mat Taib, IPASA/WRA, UTM 232 01, Level 2, block C09, Faculty of Civil Engineering, Universiti Teknologi Malaysia, 81310 Johor Bahru, Johor

1st International Conference on Multiple-governance in Islam, Environmental Development, and Conservation. Johor, Malaysia, Nov. 20-21, 2012, IPASA/ Water Research Alliance, UTM

PREFACE Assalamualaikum Wr.Wb.,

The role of Higher Education Institutions in the regional development is highly important. The cooperation between the universities in South East Asian counties is highly expected to strengthen their capabilities and en able them to share their resources in order to develop academic activities contributing to the problem solving of the region. I very much appreciate to Dr. Akira Kikuchi for the ideas and efforts to initiate the conference of the three university that are Universiti Teknologi Malaysia (UTM), Universitas Brawijaya (UB), Universitas Muhamadiyah Malang (UMM), and Islamic State University Maulana Malik Ibrahim (UIN MALIKI). This conference is believe to be a starting point for further cooperation between these university in the future.

Water quality problems are considered to be urgent to solve. In South East Asian Region, the increasing number of human population, human awareness on their life quality, and improper resources management are in general related with environmental problem. Thus, the problem should be approached in more comprehensive manner. Everybody understand the important of good quality of water resources, but the implementation activities in their daily life and the implementation in managing resources is not merely dealing with cognition. Efforts to persuade the people to strengthen their respect and awareness about the important legacy for their next generation to have good environment quality to live can be achieved throughout education. The education might retrieve the values and revitalize its implementation. Since Islam is the major religion believe in Malaysia and Indonesia, the ideas should suitably based on Al-Qur'an and Al Hadith, the two major source of Muslim's thoughts, along with some regional wisdom.

I hope the cooperation between these universities will effective and sustainable, and enable to initiate larger activities and attract more participants. Waalaikummussalam Wr.Wb.

Prof. Dr. Sutiman Sumitoro, University of Muhammadiyah Malang

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In the name of Allah, the Compassionate, the Merciful

First of all I would like to congratulate the organizers of the First International Conference on Multiple-governance in Islam, Environmental Development and Conservation on the successful completion of the conference and publication of this proceedings. This conference was jointly organised by Water Research Alliance of UTM, Universitas Brawijaya (Malang), Universitas Islam Negeri (Malang) and Universitas Muhammadiyah (Malang). This topic is extremely crucial since Muslims now made up about 20% of the world population and is expected to reach 25% in year 2030. Muslims countries are also rich in natural resources and still have huge potential to develop. Merely depending on technological and economical approaches or tools in solving the current environmental issues is deemed to fail without strong emphasis on human aspects. On the other hand, development strategy that recognizes local culture and values is more likely to gain better acceptance by the community. This conference is an attempt to integrate science and the Islamic principles into a workable concept to complement the existing management tools. As rightly spell out in the conference’s theme “Nikmat Air dan Nikmat Alam dariNya-from Theory to Practice”, in Islam the purpose of managing nature and the environment is beyond the worldly goal but to glorify God and achieve al-Falah (true success) in the hereafter. Muslims believed that every human being is responsible to his deed and will be judged by the Almighty in the day of judgement. Thus they must be kind to other created beings and wise enough in using the resources. If this fundamental concept is understood and put into practice, Islam could offer a much stronger alternative in dealing with various environmental issues. With strong commitment and determination, I’m confident that UTM and Indonesian teams will be able to develop a concrete framework for translating theory into practice.

Thanks

Profesor Zulkifli Yusop, Dean Water Research Alliance, UTM

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1st International Conference on Multiple-governance in Islam, Environmental Development, and Conservation. Johor, Malaysia, Nov. 20-21, 2012, IPASA/ Water Research Alliance, UTM

Conference Concept Paper: Perspective of Islamic Thought Application on Integrated Ecosystem Service Management Symbolized on Water as Indonesia-Malaysian Approach via Subsidiarity with Environmental Education and Scientific Research *1)Akira, K., 2)Romaidi, 3)Sukarsono, 3)Nurwidodo, 2)Dwi S., 2)Retno, N.H.D., 4)Selamat ,4)Arieff,S.R.1) Fadil. O. 4) Farahwahida, M.Y., 1)Arien, H. 2) 3)Sutiman Sumitoro 1)

Institute for Water and Environmental Resource Management, Water Research Alliance, Universiti Teknologi Malaysia. 2) Biology department, Faculty of Science and Technology, Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia. 3) Faculty of Education, University of Muhammadiyah Malang, Indonesia. 4) Centre of Research in Fiqh Science and Technology (CFiRST), K-Economy Research Alliance, Universiti Teknologi Malaysia.

Abstract: Islamic thought and concept of ecosystem biology are combined in order to develop a perspective of Indonesian-Malaysian approach for integrated water and water environmental management. The objective of this review research is focused to state the significant potential of subsidiarity in environmental education with scientific research, integrated environmental management program for sustainable water and water environment. According to review, the responsibility of ecosystem service management (ESM) of river and costal zone is historically trusted to the government by regional people, which academically states public trust doctrine, and the government also is not often aware that they are historically trusted the right of ESM from regional people. On the other hand, water environmental matter is formally isolated from environmental right and human’s fundamental right in jurisprudence and its applications. By this situation, the government has a problem in environmental policy making and its implementation, and environmental decision making for regional development. Thereby, public participation is expected from governmental viewpoint. In order to resolve the gap by this situation, it needs to be stated here that environmental education has significant potential. Thus, multilevel individualism is considered for environmental education. On the other hand, water and water management issue is considered from Sufism in Islamic thought. The concept of multilayer individualism has been realized in the relationship between GOD and an individual in the thought, and there was no contradiction with each other. Thus, it is considered that potential environmental educational programs based on these concepts of multilevel individualism and Sufism have ability to improve integrated ESM, and strategic environmental assessment via development of citizen scientists, who are well-informed persons and simultaneously have potential to participate in environmental service management. The subsidiarity from environmental education with scientific research and Islamic thought in integrated ESM has the potential to promote the current practice of sustainable development for water and water environment. This paper was consisted via open collaboration, so the interest was stated in bibliographical introduction. Keywords: Ecosystem biology, Integrated coastal and watershed management, Multilayer individualism, Open collaboration, Public participatory approach 

has clearly stated the perspective, moreover he stated ecosystem is civilization heritage for mankind, and he guessed that circumstance of cooperation and increase of the spirits to leave civilization heritage will leave the world in future (Margaleff 1972). In the period of four decades, the concept ecosystem biology is differently has developed as system biology (Kitano and Oda 2005; Kitano 2007), however it is still in developing process before that application can maintain and keep healthy state of ecosystems. The approach for ecosystem management has been becoming systematic through many case works, and useful guidelines

1. Introduction 1.1 Scope A person’s life is a part of the world, and the properties of the world are shared amongst all informed persons’ life. This notion of multilayer individualism is not only for mankind, as any living organism enjoys life’s interactions within themselves or loosely organized with environment. Systems at this level are named ecosystem, for this reason ecology is ecosystem level biology (Margaleff 1968). Ramon Margaleff

*: Corresponding author: [email protected] / [email protected] 81310-Johor, Malaysia. 1

are also rapidly becoming available. Currently, precautionary principle (Cameron and Abouchar 1991; Kriebel et al. 2001) is the most considerable higher technical principle for the operative environmental management planning. In this context, ecosystem approach (Kaya et al. 1999; CSB 2000) is the credible strategy to implement integrated approach in regional environmental management policy making (e.g. RCOW. 1999). On the other hand, environmental impact assessment (Glasson et al.1994) has been a potent social tool in environmental development. However, it is being realized that the system of Environmental assessment itself has limitations, and strategic environmental assessment (Gauthier et al. 2011) is expected to take a subsidiary role with environmental impact assessment.

education to develop citizen scientists, who are well-informed persons and have potential to participate environmental management (Miller 1993; Cronin 2010), is the key issue. 1.2. Objective Hence, the objective of this review research was focused on to examine the significant potential of subsidiarity on environmental education with environmental assessment, integrated environmental management program for sustainable water resource and water environment. By this context, we are proposing Islamic thought in order to develop “Perspective of Indonesian-Malaysian approach of participatory environmental management” that is spatially applicable from coastal off shore to head water basin. Thereby the theme is essentially very complex, and scale issue is also either from local to global and from person to society, so a keyword was assumed, “regional ecosystem brand management” in order to make concept level framework focused and make the concept feasible for actual action plan.

Environmental monitoring

Conventional environmental management Ecosystem approach

2. Perspective of Environmental Management 2.1. Sustainable Development in Eco-regionalism In the perspective of ecosystem biology, an ecosystem is defined as a complex of regional land systems that each sub-property of land attributes respectively consist particular ecological units with unique biological communities in total. Mankind has lived in favor of ecosystem services from regionally unique ecosystems and cultural life of mankind have also been retained by interdependability with different types of unique regional ecosystems (Naveh and Lieberman 1993). Though, modern economy has been developing in dissociation from such ecological regionalism. The isolation has been resolved spatial economical restriction from ecological regionalism, and it has been realizing its unlimited growth. As a result, increased performance of global economics is requiring more material and energy with less importance of ecological regionalism. On the other hand, regional environmental problems exist, since peoples still live with favor of regional services from domestic ecosystems, and also need to dispose excess energy, materials, and wastes to the ecosystems making impact. The services from regional ecosystem are defined from four aspects (Sarukhan and Alcamo 2003): i) Provision service is a potential product from regional ecosystem, such as, food, fresh clean water, and biological resources, ii) Regulation service is potential in stabilizing local climate, disease, hydrology, water quality, pollination, iii) Cultural service is non-physical benefit from local property of spirit, religion, recreation, aestheticism, inspiration, education, presence, and cultural heritage, and iv) Supporting service is fundamental to generate former three categories of services by soil formation, nutrient cycle, and primary production. The ecosystem services are provided ether from complete natural environment and also from regional secondary environment that mankind has changed for their own better circumstances. Therewith, the definitive point is the fact that only balanced (which may be defined as healthy in common sense) ecological system can provide certain environmental services

Participatory approach

Integrated environmental management Islamic thought

Environmental impact assessment

Strategic environmental assessment

Regional brand management

Integrated ecosystem brand management

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Fig. 1. A schematic depiction of environmental management perspective. Currently, public participation is understood as promised approach to mature integrated environmental management and strategic environmental assessment. In this research, regional brand management, in addition as Indonesian-Malaysian approach, additional element of Islamic thought is considered. In a holistic approach (Naveh and Lieberman 1993) against the reflexive environmental problem of mankind, sustainable development has been significant theory since 1992 (UNCED 1992). In current environmental management, the integrated approach for regional environmental policy making and environmental impact assessment are separately working for sustainable development. However, both of these approach eager informed public participation (Gauthier et al. 2011). Hence, it can be consequent that environmental

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(Kaya et al. 1999; CSB 2000). The core issue of sustainable development is to sustain ecosystem services, that can be realized by an inter-dependent sound arrangement between development and performances of ecosystem service. In this sense, environmental resource management is achieved via provision and regulation services, where as cultural services are required to achieve environmental commitment.

processes with the varying temporal scales and lag-effects. According to these properties, the ecosystem approach requires adaptive management. Whilst, even when some cause-and-effect relationships are scientifically not yet fully established, environmental measurements need to be taken in research feedback. Containing elements of "learning-by-doing" in management practice, the potential gain from management is recognized in an economic context through the appropriate balance and integration between conservation and development, which is continuously managed. The basic principle of the ecosystem approach is the matter of social choice in ecosystem service management in such continuous adaptive processes. The definition can be summarized with the following key issues, to prepare comprehensive knowledge within ecosystems for social wise choice, and to use adaptive management practices in order to array out management actions with economic context at appropriate scale for the issue being addressed with decentralization to lowest level, and to enhance benefit-sharing. In the process, it needs to ensure intersectoral cooperation.

2.2. Precautionary Principle Regional ecosystems are highly complex properties, for that reason. It is mostly impossible to collect complete information, while at the same time facing conflicting pressures from those who seek to balanced economic growth and environmental protection. In the circumstance, precautionary principle has a role to create positive redundancy and flexibility in decision making process that secures opportunities to think differently among stake holders (Cameron and Abouchar 1991; Kriebel et al. 2001). The precautionary principle takes significant role to bridge between science and social policy in environmental decision making process, as if environmental decision making processes are highly systemized and rigid, wise decisions will not be possible. The problem of impossibility to prepare complete alternative knowledge framework is subsidized by precautionary principle in environmental decision making process. Kriebel et al. (2001) has stated four central components of the functions of precautionary principle: i) taking preventive action in the face of uncertainty, ii) shifting the burden of proof to the proponents of an activity, iii) exploring a wide range of alternatives to possibly harmful actions, iv) and increasing public participation in decision making.

2.4. Environmental Assessment Environmental impact assessment (EIA) has been the social tool to obtain environmental information to establish mutual consequence between regional development and natural conservation (Glasson et al. 1994). Though, after more than 30 years of EIA and related experiences in the world, it has been cleared that science on its own, without a process of consideration and dialogue amongst a wide range of stakeholders, cannot provide guidance on the ‘best’ options for a future action (Cash et al. 2003; Gauthier et al. 2011; McNie 2007; Timmerman et al. 2010; Tippett et al. 2007). This is still shocking outcome to a lot of scientists and specialists, as their traditional role have been technical experts as the main players and advisors to consider priority of options in environmental consultancy works. The improvement of this communication gap (CG) would be critical issue, as if EIA is enhanced without the improvement of CG, this activity will result in miserable outcomes, that is so called data-rich-but-information poor syndrome (McNie 2007ab; Timmerman et al. 2000; 2010; Ward et al. 1986) and the environmental policy implementation gap will occur repetitively. Thus, conventional EIA is being extended towards a new paradigm. According to several authors, environmental assessment is entering a postclassical rational planning phase (Fisher 2002; Lawrence 2000), i.e. it is time to link technical approaches to socio-political debates, increasingly prominent via multiple negotiations that are at the core of decision-making process (Gauthier et al. 2011). Strategic environmental assessment (SEA) is a challenge to overcome CG (Gauthier et al. 2011). For instance, public participation in SEA is in a process of implementation and has ability to influence public environmental awareness level (Gauthier et al. 2011). From a viewpoint of decision making processes, environmental decision-making hierarchy is generally composed of four levels, such as Policy, Plan, Program and Project (Fischer et al. 1999; Gauthier et al. 2011; OEDC

2.3. Ecosystem Approach Integrated management of ecosystem service demands strategy to apply appropriate scientific methodologies that promotes to reach a balance among conservation, sustainable use, and the fair and equitable sharing of the benefits (Kaya et al. 1999; CSB 2000). Currently, a notable comprehensive guideline for ecosystem approach could be CSB (2000) in which the definition of ecosystem approach is: the priority target is on maintaining ecosystem services by conservation of ecosystem structure and functioning. Thereby all relevant sectors of society and scientific disciplines should be involved for the perspective, and the operational processes should be decentralized to the lowest appropriate level. In the acts, relevant information is very important, which include effective scientific and indigenous application and local knowledge, innovations, and effective practices. However, ecosystems are complex and have dynamic nature, and it need to accept the absence of complete knowledge or understanding of their functioning. Moreover, in order to manage ecosystem services, the limits of their functioning should be considered (e.g. productivity, capacity of natural water purification rate, and etc.), the effects of their activities on adjacent and other ecosystems, and the appropriate spatial and temporal scales. The natural inevitable change of ecosystem should also be recognized, and long term set of management objectives are applied to characterize ecosystem

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2006). As one moves down the hierarchy from policies to project, the nature of decision-making changes where the process at higher policy, plan, and program (PPP) level tends to deal with more flexible proposals with wider range of scenarios toward the broader goals (OECD 2006; Fischer et al. 1999; 2002). In nature, as improvement of CG demand to concern the criticism on social level problem, environmental assessment with decision-making processes at early PPP level has been focused (Cash et al. 2003; Fischer et al. 1999; Guthier et al. 2011; McNie 2007; Timmerman et al. 2010) as there is the very state that familiar with precautionary principle (Cameron and Abouchar 1991; Kriebel et al. 2001). In fact, after decades of experience and related activities mainly through strategic EIA, the required solution is already recognized that is multiple dialogues amongst different level of socio-environmental actors (Gauthier et al. 2011; Graveline et al. 2010; DeStefano 2010; Letcher and Timmerman et al. 2010). Accordingly new challenging environmental assessment requires suitable actual tools and systems (Graveline et al. 2010; Kikuchi et al. 2010; Roig et al. 2007). Today the demand to aid early decision making process is a promised work to enhance social inter-institutional consultations in regional planning and development processes (Cash et al. 2003; McNie 2007; Timmerman et al. 2010).

of Agenda 21. Participatory environmental management process is obviously of the kernel for sustainable development. Integrated management via participatory working principle is currently considered as the most promising approach for environmental management, for example, the substance has been summarized into 8 points from experiences in Ramsar Convention (RCOW 1999): i) to help to decide upon the objectives of site management, ii) to identify and describe the management actions required to achieve the objectives, iii) to determine the factors that affect, or may affect, the various site features, iv) to define monitoring requirements for detecting changes in ecological character and for measuring the effectiveness of management, v) to demonstrate that management is effective and efficient; maintain continuity of effective management, vi) to resolve any conflicts of interest, vii) to obtain resources for management implementation; enable communication within and between sites, organizations and stakeholders, iix) to ensure compliance with local, national and international policies. 3. Regional Brand Management 3.1. IWM and Its Requirement from ICZM The concept of sustainable development by participatory working principle has been realized in the natural resource management among river, lake, and coastal region, via movement of Integrated Watershed Management (IWM), and Integrated Coastal Area Management (ICAM) since 1980s, IWM and ICAM has been new approach for integrated environmental concern regional development, natural resource management, and nature conservation. Moreover, these were getting integrated as Integrated Watershed and Coastal Area Management (IWCAM) since 2000s. The pith of ICZM is a desire to improve sectoral and fragmented management approach that potentially moderates inefficient or exploitive use of natural resources, conflicting claims in coastal zone. In order to promote sustainable management of coastal ecosystem service, a dynamic, multidisciplinary and iterative process is considered. ICZM seeks over the long-term, balanced environmental, economic, social, cultural, and recreational objectives. Hereby, as sea is downward element of contacting terrestrial landscape of watershed, the combination of the ICAM and IWM is targeted in IWCAM. The integration is being rather important if a big river or highly human impacted river connected to enclosed or semi-enclosed sea. In the definition, for example, IWCAM could be important for Johor strait and rivers in and around Johor urban area i.e. Iskandal area, as well as Madura strait and Brantas river watershed i.e. Sura-Madura-Bromo Tengger Semeru area. In general, spatially input regional precipitations gradually converge during flow through the watershed toward lower landscape. In the process, during water flow, the moving water interacts with physical, chemical, biological, and anthropogenic landscape properties along the flow paths at each upper landscape. Changes not only occur in the water flax regime, but also in water quality. Obviously, in order to manage a particular water body as water resource, the origin

2.5. Participatory Approach in Environmental Management In a modern society, active, free and meaningful participation is already assumed as system property in ecosystem approach for integrated environmental management program and environmental assessment. Public participation is a process that individuals, groups and organizations decide to take an active role in making decisions that affected them and allowing people to influence the outcome of plans and working processes (De Stefano 2010). Mouratiadou & Moran (2007) have stated that if stakeholders are not involved in the evaluation of environmental management policy measures, the decisions taken can be controversial and generate public opposition, thus making those decisions unfeasible. Such implementation gap is expected to be dissolved via public participation (Gauthier et al. 2011). The participatory management (collaborative management, co-management, joint management) is already a central device in diverse international administrative systems, such as, Convention on Biological Diversity (CBD), Ramsar Convention, The International Treaty on Plant Genetic Resources for Food and Agriculture, United Nations Framework Convention on Climate Change, United Nations Convention to Combat Desertification in Those Countries Experiencing Serious Drought and/or Desertification, Particularly in Africa (UNCCD, International Tropical Timber Agreemen (ITTA), Criteria and Indicators for the Conservation and Sustainable Management of Temperate and Boreal Forests, The Operational Guidelines for the Implementation of the World Heritage Convention, Convention on Access to Information, Public Participation in Decision-making and Access to Justice in Environmental Matters (The Aarhus Convention), C169 Indigenous and Tribal Peoples Convention, Chapter 32

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of the water must be considered, i.e. management of the upstream landscape is compulsory by holistic approach. By the definition, “Watershed management” is one of the ultimate management goals in terrestrial water resource conservation. Moreover, it contributes to an all balanced ecosystem service management in the watershed and it potentially contributes to downstream of coastal area management too.

implementation. What is clearly addressed is application of on demand scientific information, and long term and shallow but wide monitoring activities. Scientist must know research that support ESM are to be prepared to solve reverse problems after actual problems are stated by problem profiling. Research topics that are to solve reverse problem stated from actual water and watershed situation may contain diverse topics. For example, water quantities, nutrient transformation, sediment flux, habitat composition for aquatic biota are basic property of stream. Multi layer structure of river, function of wetland and flood plain, ecological and social impact of dam construction, and those of management perspective are ecosystem level river property. Hydrology of paddy field, hydrogeomorphology of slope cultivation, cultural landscape, traditional environmental concerns, forest and grassland management practices are ecosystem level land use property of a watershed. Simulation models for water balance, flood, nutrient cycle and sediment budget are also effective if appropriate database is available. For the estuary, there occurs complicated nutrient adsorptions and desorptions process, and organic material segregation, biochemical-physical process occurs in an around mangrove ecosystem. As origin of food web in regional biota, biological productivity must be concerned. In natural condition, generally, productivity of forest and lake are restricted by nitrogen and phosphorous, respectively. Then the linkage between terrestrial ecosystem and aquatic ecosystem is also important, the nutrient that leak out from terrestrial ecosystem to river and sea, during the process it is used by aquatic plants. On the other hand, once leaves are provided to river and sea, it becomes food of aqua culture, so that litter transportation from forest to river and sea is also an important factor. As for micro algae productivity in a sea, it is known that it is related with fulvic acid iron provision from forest soil in watershed. In order to analyze such nutrient and energy flux, application of stable isotope would be effective. Regarding such processes, to detect dominant primary producers and food web following the primary production is an important information in every particular ecosystem element. In addition, information of species ecology for particular species is useful to conserve endangered species and to manage biological resources production. However, in reality, actual watershed environment is affected by regional anthropogenic activities. It affects flux of nutrient, organic material, water, etc., respectively. The physical property of aquatic ecosystem greatly affects the abundance and fitness of aquatic organisms in their habitat. On the contrary, the species composition, life form spectrum and especially the presence of particular species indicates the physical and chemical conditions of the aquatic ecosystem. Regime shift of land use and farmer’s practices may degrade water quality, which in turn would disrupt the lives of aquatic biota. It also allows application of bioindicator monitor of water quality changes of a river and related terrestrial aquatic environment. It is scientifically difficult to show evidence of the good or bad effect of the anthropogenic activities in the

3.2. Regional Ecosystem Brand Management Informed public participation is understood as very effective approach for integrated environmental management, however the volunteer participation for the aspect is still quite challenging theme even the activity is a purposeful for social wealth. In many cases, different goals are in conflict, and the notion “Integrated” clearly indicates that resources management should be approached from a broad perspective taking all potential trade-offs and different scales in space and time into account (Pahl-Wostl 2008). The actual framework for IWM, ICAM, IWCAM are different for particular regional, social, economical, and ecosystem setting. Thereby, it is sometimes difficult to understand the pith of framework because of the complexity. However if a viewpoint of “regional ecosystem brand management” is focused, the pith of the movement may simply be understood. Based on the assumption, there is no restriction to whether an integrated management is for coastal, watershed, and these combination, so from herewith, a synonym, ecosystem service management (ESM) is used for all IWM, ICAM, and IWCAM. By this context, a simple explanation will be a framework of adaptive improvement of sustainability for human and social capacity development in environmental context: i) it conserves fragile natural resource, ii) it improves low rate of economic growth, iii) it increase weakness of institutional capacity, iv) it encourage public expectations for environmental sustainability, v) it internalizes regional value to local people, vi) it makes the regional values, regional identity and brand externalized. In the sense, the goal of ESM will be autonomous externalization of values from regional properties and its identity from individual-level-value-internalization, which offers social choices in public expectation of balanced economic growth and conservation of fragile natural resource that consequently sustain regional environmental wealth and quality of life. It expresses a fact that the goal of ESM is the regional ecosystem brand management by multilevel governance, as it is possible when all people have extended individualism to the regional ecosystem brand and government has commitment to support it. 3.3. Scientific Research for ESM ESM need to be scientific information base wise communication. Scientific research and scientific based environmental impact assessment are to be fundamental part of the activity for integrated environmental management program. However, in order to promote sustainable management of river and coastal zone, it does not need to cover the full cycle of information collection for planning, decision making, and management and monitoring of

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vicinity of aquatic ecosystem, however aquatic biological diversity sensitively respond and record the impact in their character. The human impacts on watershed environment should comprehensively be assessed. On the other hand, sewage system development and its optimal management, and environment conservation type agriculture, to prevent over harvesting of aquacultures are also to be concerned, as well as R&D of environmental technologies for environmental conservation and rehabilitation.

what both of these approaches proffer is the same as informed participation in fact. Herewith, environmental education has property that settled on human’s fundamental right and environmental right as a property of the human’s right to live as ethics and objective back ground. One of the goals of environmental education is to develop citizen-scientists who are well-informed for one’s environment. Environmental education has credible potential via developing actual social devices to encourage participatory environmental management. The informed participation is expected to take the role from environmental education to environmental assessment, and ESM. From this perspective, the balanced interdependability between environmental education and governmental environmental management program may achieve an integrated approach as feasible ESM scheme.

3.4. Informed Participation in ESM On this basis, it is going to be considered a more transformative theme. Once a significant problem is focused and that is researched for water and watershed management perspective, the next step will be making plan for ESM that is satisfactory among local people, government and nature, which sustains local economies too. It will be realized as balanced interdependable act between regional people and governmental system. Thereby, it needs to remember the problem in environmental assessment that even if government makes an environmental management policy with researchers and consultant companies, the policy is difficult to implement in many cases, i.e. even data is collected, it does not generate feasible information (McNie 2007ab; Timmerman et al. 2000; 2010; Ward et al. 1986), and a polity is beautiful but not feasible (Fisher 2002; Lawrence 2000). To overcome this problem is one of a significant application-driven social level research that potentially cat edge of current practice of sustainable development. Based on the definition, once we start to consider this problem, it is recognized some critical points, in general, i) the responsibility of ESM is historically trusted from regional people to government, which academically is called public trust doctrine (Sas 1970), and people do not know the historical-logical background of it and government also often does not know that they are trusted the right of ESM from regional people. ii) water-environmental matter is basically-officially isolated from “environmental right” and “human’s fundamental right” in law science (jurisprudence) and its applications. It is sometimes surprising for naturalist moreover and for common people. Although the legal system of one country varies from another, this situation is a worldwide phenomenon. For feasibility of regional water and water management programs, the government is expected to instate an informed public participation in the environmental management scheme (Cash et al. 2003; McNie 2007; Timmerman et al. 2010). However, there is a contradiction as though if government accepts environmental right and human’s fundamental right in legal system, it will be difficult to have dialogue with an opposition. It may seriously disturb public utility for regional development and management. Plus, even if government transfers the right to public, it may not enhance people’s commitment to volunteer in activities for environmental management programs and projects. Thus, subsidiarity is focused on from bottom-up approach by human fundamental rights and environmental rights and top-down approach of governmental regulation. Thereby

4. Indonesian-Malaysian Approach 4.1. Dogmatic and Informed individual approach Once human’s fundamental right and environmental right are considered in an Islamic country, a sense of significance for Islamic thought comes out, as well as a culture that is as fundamental part of people’s property with their historical environment. The approach has matching with legal system and more so match with peoples’ model. Thereby Islamic perspective is obliged to formal from the Qur'an and Sunnah (the practices of the Prophet). Next in the Indonesian-Malaysian approach, it is compared between the dogmatic approach and informed individual approach in which the fundamental is same, so what is more is just difference of aspect in the same system. The nature of agreement among these differences is talked from taking analogy with the multi-individualism in ecosystem biology in this paper. 4.2. Dogmatic Approach of Islam According to dogmatic approach of Islam, it should be an Islamic way to develop human capital based on the basic Islamic teaching, categorized as Tauheed, Fiqh, and Tasawwuf (Sufism). The development should be globalize and balanced, as such shown in the following Figure: Within the body of man, there are four elements that are very important namely the physique, the mind, the Lust and the soul. We should be aware of these elements, which should be cultivated, developed and promoted in such a way that one could have an integrated personality. We should take care of them and administer them the best way possible, so that mankind can be aware of his humanity and can appropriately act as the servant of Allah and as vicegerent on earth. Otherwise, mankind will only appear to be human but his and behaviour will be that of animals and satan. Then such a person will ruin themselves and other people and in fact will destroy all life and civilization on the surface of this earth. As such, Islam strongly advocates that the four elements in the body of man be taken care of, nurtured, administered and put in the proper place in accordance to its roles. This is such that, the four elements can contribute to the good of the individual’s self, to the universe as a whole congruent and to the demands of Allah upon humankind as His servant and

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vicegerent on earth. To do so, one should be encouraged to be God fearing besides the knowledge of God’s Greatness. It will be the vital force that makes one to be dynamic, intellectually and wisdom to God's vicegerent on this earth, manage the life with harmony, and love and care. It needs teachers or masters who have five basic personalities; knowledgeable master (teacher), leadership, fatherhood, motherhood and friendship (Fadil, 2004). An approach based on Malay traditional values which is in line with our philosophy of national education simplified as JERI (Physical (Jasmani), Emotional (Emosi), Spiritual (Rohani) and Intellectual (intel/aqal) toward answering or responding to those issues mentioned above. It is an integration of traditional and modern values that could become the foundation strength for human capital development. Hopefully it will be beneficial for enhancement of human capital development and strength in training and educational system of modern science and technology.

'And one of His signs is this, that He (Allah) shows you (Muhammad) the lightning as a source of fear and hope, and He sends down water from the sky, and quickens therewith the earth after its death. In that surely are Signs for a people who understand'. (Surah Ar-Rum, 30:24) and this is another word of God in the Holy Qur’an: 'Do not the disbelievers see that the heavens and the earth were a closed-upmass, then We opened them out? And We made from water every living thing. Will they not then believe?' (Surah Al-Anbiya',21:30) Water and nature are grace from our GOD (Allah), because our God is the creator of the universe. According to the holy Qur’an, in previous times this nature was arid, and there was no life there. But after our God give rain from sky, the earth becomes alive. It was after the provision of an abundance of water that life began. Then until now, we enjoy the result of God's creation. This is the meaning of the grace of nature. Water and nature are grace and mandate from GOD to us and we as manager (Caliph) of nature, and have a responsibility to keep and manage them. So, our activities today are addressed to keep water and nature. (Pak Romaidi wrote) Islam always teaches believers to pay attention to cleanliness. Water is used for various purposes, so that the cleanliness of environmental water is also insisted on with high priority for hygiene. For example, the prophet’s Hadith narrated by Bukhari-Muslim: “Do not one of you urinate in the stagnant water, which does not flow, then bath in it”, which is prohibition of piddle in the water that does not flow is one way of protecting the environment and the conservation of aquatic ecosystems. Another example for water conservation is cited from Hadith that is command by Muhammad. In the Hadith, water is an essential component for the Muslims in performing obedience to God. Muslims need water for purification of unclean, small and large hadath when going to worship. In this regard, the Prophet Muhammad (PBUH) set an example to his people to conserve water, in the Hadith which reads: The Prophet Muhammad (PBUH) used ablution each time he want to pray. This is the prophet’s general condition. Sometimes he proceed ablution for prayers with a single ablution. This is commonly narrated by Muslims. In another Hadith, the Prophet had also mentioned that residual bath water left after a bath for Maemunah (Prophet's wife), Narratives of Ibn Abbas (the Messenger of Allah), and Maimunah (Saheeh Muslim, # 487). The thought for residual water in this case is water that was not used by Maemunah for bathing was still in a state of purity and clean in a tub. An Arabic word “Membazil” (wasting something) explains wasting some ordered material away without utilization, which tells inefficient selfish use of resources. In Maemunah’s story, she did consider water as a resource to be wasted but judiciously utilized. This indicated multilevel individualism and social responsibility towards others. This attitude gives consideration against membazil and may firmly

4.3. Informed individual approach From multi level individualism in the concept of ecosystem biology, each life has independence as separated portion from ecosystem in nature. Simultaneously, they have crucial connection with ecosystem through exchanging water, energy, and other materials, where same property of ecosystem emanates to each individual. By the definition, difference among lives and ecosystem is only a difference between the views of individual or ecosystem. For example, a living individual is uneven distribution of life in an ecosystem, and all are interrelated, i.e. chain of lives in an ecosystem are universally distributed in each life, where all lives fundamentally constitute one life on behalf of their ecosystem. The multilayer individualism in ecosystem biology has potential to fuse the difference between individual and environmental issue. If this thought of biological multilevel individualism is taught in environmental education, and then students are informed, they understand the nature of participation to the ecosystem service management. Sukarsono (unpublished 2012) showed that, Islamic leaders who respect and have responsibility for nature conservation have basic principles for relationship among ecosystem components, even if they usually need more detailed information about biological diversity, life-form spectrum of regional biota, natural balance and sustainability. They use a standard of value by an Islamic foundation that God says ”Maha suci Alloh, tiadalah sesuatu diciptakan secara sia-sia” (Most Holy Allah, there are nothing created useless). However the situation usually is that there is a gap between scientists’ and religious leaders’ knowledge. Sukarsono (2012) has tried to arrange several information for ecological behavior of forest animals in their ecosystem in order to bridge the gap between scientists and common people. Such effort will bridge scientists and Islamic religious leaders, which is just beginning but will be significant in Islamic countries Sukarsono (2012). This is a good analogy for water and water environmental issue. In fact, in Holy Qur’an, the word “Water” has been mentioned many times and repeatedly. Holy Qur’an says,

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be related to the concept to sustain water and water environment in good condition.

but also in places when we die - the afterlife. As it is taught by the Prophet Muhammad in the Qur'an: "O our Lord, grant us happiness in this world and happiness in the Hereafter ".

5. Perspective of Islamic Thought in ESM 5.1. Toward Environmental Education Considering these two approaches, Islamic thought is matching with theory of ecosystem biology and ESM respecting water and water environment. However, environmental education in current situation is not really interactive with real processes of environmental regulations. Moreover, it is not really matured in Malaysia and Indonesia, even though it is inevitable for the next generation. On the other hand, Islam also has thought for environmental matters, though the actual interaction in environmental management field is less in reality. Interaction between scientists is also not really frequent. Once we consider goals of environmental education, it is summarized into six points: awareness, knowledge, attitude, skills, and participation (UN 1972; UNESCO 1977). This definition is widely accepted and environmental education concept is developing as a worldwide current consensus. In the context, it does not augur well to use one-sided knowledge transfer from teacher to student, and ask informed students to follow the taught attitudes. What is expected here is to develop attitude and skill for self-motivated education which can yield knowledge and participation to the development of an environmentally sustainable society. Accordingly, to teach environmental knowledge to students is important, but more important point is participatory for experience based educational activity from student. In many cases in Indonesia, teaching method is based on interactive models. In a subject of environmental education, improved teaching methods is needed for learning models, but it is more important to develop teachers’ capacity for the interactive model especially experience based perspective. Hereby what is required is more advanced matter to combine different sectors among environmental education (school, local community), research (University), and authorities. Theoretically, the expected scheme is that students get their own knowledge through one’s direct experience and interact with friends, teachers, and advisors, then gradually develop one’s body of knowledge for environment that also generate one’s attitude for participation in environmental concern life style and further in social environmental governance. In order to proceed such environmental educational program, useful program, and also tool are required to be developed. Pilot case project for such a capacity development is starting among UTM, UMM, UB, and UIN for different perspective, respectively. If another drawback is considered that is the circumstance of current development paradigm which is very secular, capitalistic and hedonistic oriented. We saw that models and approaches in education also using the same approach. It is commonly known that the social circumstance degrade our environment and it is quite an impossible trend. Islamic paradigm is expected to be a new approach to environmental education as a platform of part-oriented environmental management to gain happiness of the world

5.2. A Solution via being Close with God The interrelationship between Islam thought and ESM can be considered from one of Islamic foundations called Tasawuf or Sufism. Sufism is a way that muslims look for their God. The aim of Sufism is to approach as closely as possible with God so that muslim can see Him (God) with the eyes of the heart and even the muslim’s spirit could be united with the Spirit of God. God is spiritual, and then the part that can get closer to God is spirit, not his body, and God is Glorified, then it is acceptable to approach God as a holy spirit. Sufism is the Islamic science that discuss about the problem of human approaching to God through the cleansing of his soul. In the teachings of Sufism there is a saying which states that basically the earth is a mosque for muslims. For the muslims, the mosque is a sacred place where we should not pollute the mosque and should not make noise in the mosque. This Islam's view of the environment is also from in Islamic sciences of Akhlaq (ethics). Hence, we recognize when we use natural water like water from well and spring along river, we can consider this as a Grace of Water and Grace of Nature are from GOD’s will (Nikmat Air dan Nikmat Alam dari-NYA). This could be a principle to conserve and manage restore water from environmental point of view, and meaning to use clean and safe natural water with peace of mind for our healthy life. Islamic view on environmental protection can also be studied from the perspective of Islamic Theology Science, which is an Islamic religion foundations, about the position and the presence of humans and the environment, including these roles in the world. Environmental protection is also in the perspective of Islamic Fiqh Science, which is science that governs human relations with God, themselves, their families, communities and the natural surroundings, whose application is for the protection and preservation of those things of the which are dangerous and destructive. For example, Sukarsono (2012 unpublished) stated that Islamic people will have a high commitment to water conservation when they have a good value system, in that as a muslim believer they have to pray to God 5 times in a day and before that we have to clean our body as ablution with water that is a preliminary to the occasion of standing to God’s presence. Muslims also have obligation to purify uncleanness after intercourse or bowel. Without purification, all worship of God is to be invalid. Hence, how can muslims proceed purification if there is no water? How can muslims get the water without conservation and wise management of our land or forest? Water is only one that is always being found in each scripture of the Fiqh (book teaching us the ways of worship to God). We can recognize that description of water has always been in the first chapter that discusses about Thaharah (purity). So the water is an absolute requirement to use before all the Islamic Ummah (community) can get close to God. The thought for environmental protection in Islam can also be taken up from the perspective Usul Fiqh (principles of jurisprudence) primarily in Maqashid Shariah (purpose in

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Islam) objectives that are used to enforce the benefit of the world as well as hereafter. This Shariah are then called "al-dharurah al-Khamsa", which are five basic benefit that became the foundation of the establishment of human life i.e. religion, life, lineage, wealth, and intellect. Maintaining and preserving the environment means keeping the five foundations of human basic needs. Sukarsono (2012 unpublished) stated a model for how to implement this doctrine into environmental education. Hereby, it is solemn that sources of all the Islamic perspectives must be derived from the Qur'an and Sunnah (the practices of the Prophet).

approach will include several or many behavioral principle for each of unique traction due to different religious, economical, local cultural contexts. It is requirement of boundary condition to furnish meta-introductory system for ESM scheme. However, what we are considering is robust and uniform framework for ESM, and out put is to be harmonized with each of the diverse socio-ecological conditions.

5.3. Toward real approach development Following above all discussion, it is considered the potential perspective is to develop actual new ESM framework for environmental education bridging with conventional scientific approach, Islamic thought, and regional cultural background. Then, the proper is to be examined through actual pilot case ESM program with public and authorities as Indonesian-Malaysian approach of water and watershed management. Hereby what is required is institutional level matter to combing different sectors among environmental educations (school, local community), researches (University), and authorities. Theoretically, the expected scheme is that students get their own knowledge through one’s direct experience and interact with friends, teachers, and advisors, then gradually develop own body of knowledge for environment that also generate own attitude for participation in environmental concern life style and further in social environmental governance. In order to proceed such environmental educational program, useful programs, and also tools are required to be developed. Pilot case projects for such a capacity development are starting among UTM, UMM, UB, and UIN for different perspective, respectively. According to the review for precautionary principle, ecosystem approach for integrated environmental management approach and environmental assessment in this paper, the potential Indonesian-Malaysian approach with Islamic thought has a sense of the significance.

Different religious, economical, Local-national, cultural contexts

Robust -uniform ESM framework

Fig. 2. The statement of the robust-uniform ESM framework and diversity of socio-economical context. Combination of Islamic thought and ecosystem brand management via ecosystem approach will produce firm scheme of universal ESM framework, which can be shared with others. Hence, our potential scheme for ESM will furnish three parts, that are consisted with meta-introductory unit, firm body of ESM framework unit, and meta-characterized out put unit. Hereby, it is different matter that Islamic thought can provide the total system of ESM or not, where the most significant is the potential of Islamic thought that can provide the firm body of ESM framework unit and it has tolerance to coexist with other diverse socio-ecological and meta-religious conditions. The advantage of our approach is the potential to develop good example of holistic ESM system as a firm analogical texture to others. It is more than difference of countries. We have been considering the credibility of potential ESM scheme will indicate the truth of Fiqh Science and Islamic thought in ESM for water and water environmental.

5.4. Rationalism to Universal design of ESM ESM is a continuous effort of mankind to control ecosystem where the mankind live, in the process, it is accepted the needs of adaptation as some part of the environment is impossible to be controlled. We are assuming Islamic thought is effective to encourage environmental education in Indonesia and Malaysia as it will effectively enhance public participation in environmental multiple governance. Consequently, it is being concluded that the integration of Islamic thought and environmental education has significant feasible potential to ESM in Indonesia and Malaysia. Thereby, it obvious the work is to be developed toward more comprehensive, involving some other countries in the regions in regard to the fact that the ecosystems of the region can not be separated by nation. The country like Brunei, Timor Leste, Singapore and Thailand, as well as, other south eastern Asian countries are in fact interconnected. Once such socio-ecological inter-related diversity is considered, it will be consequenced that the potential holistic

6. Conclusions 1. Islamic thought and concept of ecosystem biology are matching each other for the participatory and integrated water and water environmental management. 2. The system of knowledge body is different, however, there are analogous figure between ecology and Fiqh science. 3. As an Indonesian-Malaysian approach, the integration of Islamic thought and environmental education has significant feasible potential. 4. The potential of the approach are: i) to develop citizen scientists, who are well-informed parsons and have potential to participate ecosystem service management, ii) to improve the limitation of environmental impact assessment via strategic environmental assessment, iii) to enhance integrated regional, watershed, coastal area, and these of integrated management program,

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iii) to enhance the Subsidiarity among environmental education, governmental environmental regulation, and regional ecosystem service management for water and water environment

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7. Bibliographical introduction This paper was written by positive participatory open collaboration. This paper is written via interactive way between bon a non Muslim person of Dr. Akira and other Muslim persons. Mr. Musa also non Muslim person and he contributed to consist this paper. The paper drafting has started from a phrase that Dr. Akira has pointed with Ms Eman, N.I., and Narges, J. that is “Nikmat Air dan Nilmat Alam dari-NYA” (Grace of Water and Grace of Nature are from God will). Then the sense in Islamic thought was answered by Mr. Romaidi that was first paragraph and middle part of 5.3 and first paragraph of 6.3 respectively. This part is still standard of this paper. Then Mr. Sukarsono has participated, last paragraph of 6.2, second paragraph of 6.3. The draft of this paper were distributed to many related researchers, then Prof. Sumitoro concerned for globalization of the discussion that is first paragraph of 6.5, then Dr. Akira wrote 6.5. Ms. Retno also contributed to write for common condition of Musrin and introduced a story of Maemunah (Prophet's wife) at last paragraph of section 5.3 that indicates judiciously utilization of resources. Mr. Dwi contributed on writing bioindicator that is latter part of section 3.3 and introduced Islamic story that makes theoretical discussion’s sense more actual (middle of secton 5.3. Haj Fadil add information for dogmatic approach as 5.2. Other part of this paper from introduction to conclusion were written by Dr. Akira through out web conference. The aspect was complementation between proposed Islamc thought and conventional scientific approach towards Integrated coastal and watershed management via convination of experience based environmental education and scientific researches. Then finally, a theoretical model of universal design of Islamic thought application on integrated ecosystem service management for water and water environment is considered as Indonesia-Malaysian approach. 8. References

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of a range of tools for monitoring water quality. Trend in Analytical Chemistry, 26: 4. Sarukhan, J. and Alcamo, J. (2003) Ecosystems and Human Well-being: A Framework for Assessment, Island Press. Sax, J.L. (1970) The Public Trust Doctrine in Natural Resource Law: Effective Judicial Intervention, Michigan Law Review, 68: 471-566. Sukarsono (2012) Nilai-Nilai dalam Konservasi Lingkungan. Makalah (paper) Seminar Forum DAS Brantas Jawa Timur. Balai Pengelola DAS Brantas Jawa Timur, Malang, Indonesia.. Sukarsono (2012) Menuju Keseimbangan Alam: Meraih Kebahagiaan Dunia dan Akhirat. (draft buku untuk publikasi 2012, Universitus Muhammadiyah Malang, Indonesia in Press, Malang. Timmerman, J. G., Ottens, D. and Ward, R.C. (2000) The information cycle as a framework for defining information goals for water-quality monitoring. Environmental Management, 25: 229-239. Timmerman, J.G., Beinat, E,C., Termer, J.A.M. and Cofino, W.P. (2010), Specifying information needs for Dutch national policy evaluation, Journal of environmental monitoring, 12: 1907-1917. UNCED (United Nations Conference on Environment and Development) 1992. Chapter 32: Strengthing The Role of Frames, Agenda 21, United Nations Conference on Environment and Development, Rio de Janeiro, June 1992. UN (1972) The Belgrade Charter, UN Conference on the Human Environment in Stockholm, Sweden. UNESCO (1977) The Tbilisi Declaration, Intergovernmental Conference on Environmental Education: October 14-26, Tbilisi, USSR. Ward, R.C., Loftis, J.C., and McBride, G.B. (1986) The ‘‘Data-rich but Information-poor’’syndrome in water quality monitoring. Environmental Management, 10(3): 291–297.

Roig, B., Valat, C., Berho, C., Allan, I. J., Guigues, N., Mills, G. A., Ulitzur, N. and Greenwood, R. (2007) The use of field studies to establish the performance

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1st International Conference on Multiple-governance in Islam, Environmental Development, and Conservation. Johor, Malaysia, Nov. 20-21, 2012, IPASA/ Water Research Alliance, UTM 

Foundation: Exploring Local Society Perspectives on Water Conservation Based on Islam Concept –Case Study in Some Sub District of Malang, Indonesia *1) Romaidi and 2)Akira, K 1)

Biology department, Faculty of Science and Technology, Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia.

2)

Institute of Environmental and Water Resource Management, Universiti Teknologi Malaysia

Abstract: Islam has prestigious concept in protecting or conserving environment for air, water and land. The concept comes from the holy Qur’an and Hadith that are rich in proverbs and precepts that speak of the Almighty’s design for creation and humanity’s responsibility for preserving environment. However, in general, a lot of Muslims on the other hand lack of knowledge about the thought and the others who already know the concept are also not all apply their understanding in their daily activities. Hence, this study tried to explore local society’s perspective on water and water environmental conservation based on Islamic approach. 9 villages were selected for field work in three sub districts of Malang dominated by Muslim society (90 – 100 %) and have Islamic boarding school. Respondents were classified into three groups. The groups were 1) general society (GS = 136 respondents), 2) Ustadz/Ustadzah (Islamic teachers: UST = 83 respondents), and (3) Kyai/Ulama’ (Islamic leader: IL = 36 respondents). A questionnaire was designed with questions regarding the respondents’ understanding, attitudes, and their behavior towards water conservation. The result showed that majority of the respondents (GS, UST and IL) knew about the importance of river water for all aspects of life. UST and IL aware the consequence of pollution of water is detrimental to the environment, and that is prohibited by Islamic principles. On the other hand, GS had low awareness about the consequences of polluting river water and its consequence and also Islamic thought. Thereby even GS knew about the consequence of the polluting attitude of river environment, they did not perform daily practice, and also they did not know to conserve water and water environment is requested from Islamic instruction. The reason of consequence insensitive thought was considered that they thought that religious services only involve the five principle of Islam (Syahadah, Prayer, fasting (Shaum), Giving (Zakat) and Haji (pilgrimage to Mecca). Therefore, it was consequence that education on the importance of environmental protection from perspective on Islamic principles should be enhanced for public benefit. In this case study, the significant potential of Islamic leaders (Ustadz or Kyai) to mandate to teach their followers was stated. Keywords: Environmental awareness, Environmental education, Weakness of consequence sensitive thought

Islamic doctrine as follow (1) Tawhid (unity), (2) Khilafa (trusteeship), and (3) akhirah (accountability, or literally, the hereafter), three central concepts of Islam, are also the pillars of Islam’s ethic (Hope and Young, 1994). The protection of water is encouraged, as it is one of the most precious commodities in the Qur’anic lands and also Hadiths. It is forbidden to discharge sewage into streams and rivers. All water wells must be protected by excluding all potentially contaminating activities around them and no animals should be kept in close proximity to them (Kula, 2000). Indonesia is majorly an Islamic nation with world recognized biodiversity and conservation priorities (Supriatna et al., 2009). However it is inevitable that in cases that contradiction occur between Islam religion and diverse environmental problems. Hence taking example for local perception on water conservation was measured in this study on a base of Islamic concept. The study was focused on Malang, East Java, Indonesia since the consideration that in

1. Introduction Islam, water is seen as an objective gift of God with no mystic value attached to it, yet, it is an endeared part of the environment since it is a God given source of life (Dien, 2009). The word maa’ (water) is used in the Qur’an about 60 times. God said in Holy Qur’an about the importance of water: 'Do not the disbelievers see that the heavens and the earth were a closed-upmass, then We opened them out? And We made from water every living thing. Will they not then believe?' (Surah Al-Anbiya',21:31). Islam is a universal religion and has the solution for every problem of human kind and especially environmental problem. For many Muslims, citing Qur’an and Hadith is enough to prove that Islam has always embraced complete environmental ethics, while others are more critical. Muslim readily acknowledge that the guidelines are all there in

*: Corresponding author: [email protected], Gajayana 50 Malang, East Java, Indonesia 12

Table 1. Distribution of respondents according to locations and personalities. Sub District

Village

UST

KY

15

8

4

27

Wonomulyo

15

7

4

26

Wonorejo

15

8

5

28

15

6

3

24

Tulus Besar

15

8

3

26

Bokor

15

11

3

29

Sumberpasir

15

15

5

35

Bunut

15

10

4

29

Pakisjajar

15

10

5

30

135

83

36

254

Poncoku- Poncokusumo sumo

b) Tumpang

c) Poncokusumo

Tumpang Duwet

c) Poncokusumo

b) Tumpang

a) Pakis

Pakis

500m

500m

500m

Fig. 1. Location mp of field survey (modified from Google map 2012).

Malang region there are a lot of natural water bodies, which has been used for local peoples’ daily life, where Islamic followers are the dominant (90 – 100 %). This preliminary study is intended in order to look for problem statement and approach to enhance Islamic community’s awareness about water and all problems related with it. 2. Methods This study was conducted in nine villages of three sub-districts of Malang District, East Java, Indonesia. Field works were performed from September to October 2012. There were four considerations to select areas for study sites: 1) the locations of the study sites are near from river, 2) people in the study sites use river or spring water for their daily activities, 3) dominant people of study sites are Muslims, and 4) each of study sites has Islamic boarding school to explore Islamic perception from Islamic leader. Study sites are along Raya Belung road, where a) Pakis is semi-urban area of Malang city, c) Poncokusumo is country side of Malancity, and Tumpang is between these areas (Figure 1). From each of study sites, three as explained in Table 1. It was assumed that respondent’s understanding on Islamic concept in water protection contributes to attitude of Islam followers, for example, it was considered the attitude to dispose out waste to the water e.g. flowing water (river). Then, the distributions of questionnaires were applied in field survey. In addition to support the approach, semi-structured interviews, field observations, and In-depth interview were proceeded. It was considered the interviews from Islamic leaders were as key informants in this study via their perspective on water conservation based on Islamic concepts.

13

Total

GS

a) Pakis Malang City

Total Respondent

Total

GS = General Society, UST= Ustadz/ Ustadzah (Islamic teacher); KY= Kyai (Islamic Leader)

The contents of questionnaire include respondents’ understanding, attitudes, and their behavior towards water conservation. The questioner was designed by these nine hypothesizes. Water and water resources have enormous benefits for humans. Thereby, water was comprehensibly used in people’s daily life as essential resource, for example, cooking or all alive or ecosystem benefit of a person. Once responder recognizethe benefitial properties for the water, the parson do not dispose some rabish or waste material to river (e.g. household waste, plastic, etc). If a parson has ever polluted the water, the experience has particular reason. In this context, responders anyhow know the consequence of polluted state of water and river environment. Then if a responder know Islamic’s rule about water and the consequences of polluting water, the parson does not degrade water and water environment. Thereby the rate of awareness of Islam and water environment is related to educational attainment and regional characters. Respondents were classified into three group based on their understanding on Islamic concept on water conservation. The three groups are as follow: 1) general society (GS = 135 respondents). They were farmer, trader, labour, mother of house, and students, the age were 16 to 62, 58 males and 77 females. 2) ustadz/ustadzah (Islamic teacher) in Islamic bording school (UST = 83 respondents), and 3) Kyai/Islamic Leader (KY = 36 respondents). The total number of respondents were 254. Data were analyzed using descriptive statistic with Microsoft excel for windows.

most of responder of GS, UST and KY knew about the consequences of dropping waste on the river, such as pollution, flooding, and scarcity of water, but were not concerned enough about the consequences of their daily attitude. 67 % respondents of GS did not know that Islam teaches its followers not to drop out all of kinds of waste to the water even flowing water (river), as this activity was a sin that has negative effect on others. The concept and 14% were already enlightened about it. While majority of respondent from UST and KY knew about the concept, 79% and 100% respectively (Figure 4). The high level of understanding and attitudes indicated the majority of respondents for UST and KY positively correlated with the low level of their abuse to the environment.

3. Results 3.1. Educational Background of Respondents All respondents were Muslim. Educational background of respondents varied for each group (Figure 2). The highest percentage of educational attainment for GS was elementary school which was followed by those who had no form of formal education. Attainment degree of education had regional trend from urban to countryside that was higher and lower, respectively. Majority of GS who did not continue their studies from elementary to higher attainment degree were located in rural to county side of sub district Tumpang and Poncokusumo.

Percentages (%)

60

NS ES YHS SHC B M

40

20

Ever

Never 27%

79%

100%

73%

0

21%

General society

Ustadz/ ustadzah

Kyai/ Islamc leader General society

Figure 2. Educational background of respondents (NS: Not study, ES: Elementary School; YHS = Junior High School; SHC = Senior High School; B = Bachelor Degree; M = Master Degree, D = Doctoral Degree).

4. Discussion 4.1. People’s perception The data from questioner and the information from semi-structured interviews, field observations, and in-depth interview with Islamic leaders were used to focus Muslim’s perspective on water conservation based on Islamic concepts. The highest percentage of educational attainment of the USTand KY was senior high school or in higher level education (Figure 2). Majority of respondent in this study spent their study in Islamic boarding school who generally have a perception that Islamic education can improve their personality in the world and the hereafter. Hereby, it is able to postulate that the level of their education indicated their higher awareness on environmental matters among respondents, and then the educational background reflect understanding differences on water and ecosystem awareness among respondents. On the other hand, students did not continue their study to high level of education in country side. The significant factor was considered as economic reason or destitution. According to the field survey, regional water bodies were comprehensibly used in people’s daily life. The enormous benefits of water, and its environment were highly recognized as 82% for GS (Figure 2). However even most of responders of GS knew about the consequences of dropping waste on the river, such as pollution, flooding, and scarcity of water, they have disposed ravish or waste material to river and spring in

Never 18%

76%

92%

82%

24% 8%

General society

Ustadz/ ustadzah

Kyai/ Islamc leader

Figure 4. Respondent understanding about Islamic concept on water conservation. The question was “Did you ever know Islam prohibit their followers to pollute water or use it more than necessary?”.

3.2. Perspective on Water Conservation The river and spring provides water used by respondents in all three villages for drinking, bathing, sanitation needs, irrigation, additional socio-cultural and religious usages, and role as comprehensive economic functions.

Ever

Ustadz/ ustadzah

Kyai/ Islamc leader

Figure 3. Percentage of respondent habit on the river. The question was “Did you ever drop out material to the river or make something potentially affected river condition?”.

82% of GS respondents were fond of drooping out waste as the waste disposal habits in dropping out materials (degradable or un-degradable waste) to the river or spring water. In contrast, it was 24% for UST, and then only 8 % for KY were involved in such practices (Figure 3). There was difference of attributed to their level of education. Besides

14

reality. This is the real situation even responders knows the consequence and polluted state of water and river environmental degradation, and also responder knows the type and meaning of pollution of river, the awareness is different from real attitude. Due to the nature, there were actual habits that respondents dropped out their waste directly to the river or spring water. On the other hand according to interview, the reasons of the habits were as follows: 1) habit owing to non-availability of ravish collection system, 2) insufficient disposal sites around their homes, and 3) non-consideration on the consequential effect of dropping waste to the river. Considering the reason of course due to social problem, however, it is obviously rooting personal habits. According to interview, most of GS knew the role of water that played in sustaining human life. Thus, when better co-existence between their life and environment (river) is considered from Islamic thought, it is required to notice that water is not only beneficiary for their personal daily consumption, but also essential for other aspects in environment. When people have a good understanding of their environment, it need to be sensitive to give another priority to environment and required to be sensitive with it. Islamic thought is logical and comprehensive. However according to the interview, not small number of Muslims were thinking that religious services in Islam only involves the five foundational principles of Islam which are Syahadah, Pray five time every day, fasting (Shaum) in Ramadhan month, Giving (Zakat) and Haji (pilgrimage to Mecca), and then their sensewas not consequence sensitive for problems in their daily life. Considering the context, an optional survey was tried to do during the field survey with several GS responders. That were showing some God’s word in holy Qur’an and Prophet’s word in hadith about Islamic rule in water protection to the respondents, their response and future attitude towards water, where majority of respondents showed commitments to save and not pollute water. It is indicating the, further enlightenment through Islamic teachers and leaders was required to teach the ummah (Islamic followers) about the Islamic rule in water conservation.

In fact, the purpose of water creation by God is to facilitate the life of living creatures, especially human beings on earth (Kula, 2000). In this case, God does not demand anything from man but an expression of gratitude for the existence of favors in the form of water. The form of gratitude that God expected from human is obedience to God as His creation and willingness to maintain and utilize the favor of God wisely (Al-Baghawi, 1993). The Holy Prophet also emphasized every one of us is a guardian, and will be asked about his subjects. The meaning of this Hadith that we are not here to conquer nature. We can use the resources that Allah has created, but we have to be responsible. We are to treat Allah’s creation with mercy and gentleness when using them. To facilitate Muslim in managing nature, Islam has a law called Sharia. the Shari’a divides human action into categories: 1.) obligatory actions – Wajib, 2) devotional and ethical virtues - manditb - those actions a Muslim is encouraged to perform, 3). Permissible actions - mubah complete freedom of choice, 4). Abominable actions makruh - morally but not legally wrong 5). Prohibited actions - haram - forbidden by Islam. Every human action will be rewarded according to its actions, and every act will be held accountable in hereafter. One of the prohibited actions (Haram) in this context is polluting the environment. Human beings are not allowed to consume and pollute nature carelessly. The prophet (SAW) warned people when he said: “Be on your guard against three things which provoke cursing; easing in the watering places, and on the thoroughfares, and in the shade (of the tree)”. (Dawud, 1990). The meaning of this Hadith that Prophet prohibits humans from defecating at places frequented by others and teaches them that human waste has its specific place. If it is dropped at unguarded areas, it can cause a health hazard and can lead to many illnesses (Gallant, 2009). Based on Hadith above, it is announced that Islam teaches us to respect the rights of others. If we correlate this Hadith in this study, considering the number of people that dropped out their waste to the river and spring. Of course, the attitudes are contradiction with Islamic teaching, in which the action is to be removed or to be negated in order to keep the right of another human’s to access to clean water and healthy river. In Islam, we call this action as dholim, and this action is a big sin. Though in absolute Prophet always emphasizes to his followers (umat) that all people, especially Muslims, are brothers. In this case, the definition of brothers is the request for every Muslim to look after each other’s honor and then protect the rights of other Muslims from acts that would prevent the negative impact from ofher not informed Muslims. Therefore, Islam prohibits disposal of waste directly into the river, especially if the waste disposal is defined as negative effect, and moreover dangerous for the safety of other humans. Another lesson from Hadith explained above is that Islam has a good concept on hygiene. Hygiene, the usage of water and sanitation facilities all work together in Islam and are interdependent (Gallant, 2009). Cleanliness starts with the individual. The Prophet (SAW) has linked cleanliness with our beliefs, and as we know, to believe is one the basic

4-2. Islamic approach Islam has prestigious concept in protecting or conserving environment for air, water and land. The concept comes from the holy Qur’an and Hadith that are rich in proverbs and precepts that speak of the Almighty’s design for creation and humanity’s responsibility for preserving environment. According to Islam, the presence of water on the earth is a manifestation of God's love for all living creatures, especially for humans. God has glorified human with the presence of water on Earth. God gives human right to take benefits from the existence of water as His word: “And it is He who made the sea to serve you, which you may eat from it, tender meat, and extract from it ornaments that you wear. And you see the ships plowing through it, as you seek His bounties, so that you may give thanks” (Q.S. An-Nahl, 16: 14).

15

principle in Islam. As it is reported from Ibn Malik Al-‘Ashari that Prophet (SAW) said: Cleanliness is half of faith (Muslim, 2004). Islam is also against the extravagant usage of water. This applies to private use as well as public, and whether the water is scarce or abundant. This action could be categorized as Haram action. The Hadith that refer to this instruction was narrated from Abdullah bin 'Umar (May Allah be well pleased with both of them), that the Holy Prophet (Sallallahu alaihi wa sallam) passed by Sa'ad (May Allah be well pleased with him) when he was performing wudhu. He (Sallallahu alaihi wa sallam) said: What wastage is this? Sa'ad said: Is there wastage in wudhu also? The Holy Prophet (Sallallahu alaihi wa sallam) said: Yes, even if you are at a flowing river (Ahmad, 2000). In the another Hadith, the Holy Prophet (Sallallahu alaihi wa sallam) said: wasting water and using it more than necessary has been declared Makruh (Undesirable) (Majah, 1975). Even makruh in this context is lighter than prohibition (haram) context, but there are Quranic verses that explain the prohibition to use water more than necessary or we called this action as Mubazir. God said in Holy Quran: The Qur'an states (17:27): Verily, the extravagant are brothers of devils, and devil is ungrateful to his Lord. Based on this surah, using water than necessary is a sign of ungratefulness towards God. All Muslim must obey this direction. Another note according to Islamic scholars, the reason why this type of behavior has been discouraged in Islam is that it would lead to the development of a wasteful outlook towards the gifts of nature. In the light of Hadith from Ahmad (2000), excessive use of world non-renewable resources such as fossil fuels, even by those who can well afford it, is totally out of line with Islamic teaching (Kula, 2000; Hussain, 2007). All of God’s words and Prophet’s words showed that Islam has complicated rule in water conservation. We argued that lack of social understanding of the Islamic teaching to protect water is the negative effect, which is anyhow caused by community leaders (or Islamic leader). In this study, people in the three sub districts in Malang East Java, Indonesia were one petticular area that retains the traditional social system. Mangunjaya and Abbas (2007) stated that Indonesian Muslim hold tradition and even Javanese society system, Ustadz and Kyai are the central figure of the most followed orders and fatwa in a local society. Thereby the Islamic leader (Kyai and Ustadz) has been a more respected figure within the religious scholars, even when compared with the figure of the head of a village. The World Bank Faith and Environment Initiative (2005) stated that religious leaders (Islamic leader) can play a role in influencing peoples’ perspectives on water conservation in three ways: 1) They can teach about the environment and natural systems upon which life depends; 2) They can provide active leadership in initiating practical conservation projects; and 3) They can seek to persuade their members that each individual has a moral obligation to contribute in some way to conservation, and can provide guidance on how to pursue conservation objectives. Based on these reason, optimizing the role of Islamic leaders in changing the mindset of the people in the conservation of

water absolutely has significant role that must be done in order to improve water quality and quantity today and in the future. By this case study, the importance of consequence sensitive Islamic thought has stated for water and water environmental matter by the potential role of Islamic leaders. 5. Conclusion Majority of the respondents already knew about the importance of water for all aspects of life. UST and IL were aware that pollute water detrimental to the environment and prohibited by Islamic principles. However, the GS still have a low level of awareness about the consequences of polluting river water, as well as, the problem definition in Islam. Although some respondent of GS knew about the consequence of polluting river, they do not practice Islamic instruction because they think that religious services only involve the five principles of Islam (Syahadah, Pray, fasting (Shaum), Giving (Zakat) and Haji (pilgrimage to Mecca). Optimizing Islamic leader to enhance general society to is considered as key to establish better environment awareness among GS in the future. 6. Acknowledgements We are very grateful to K.H. Mustari (Gubug Klakah), K.H. Abdullah Hasan (Al-Ittihad), K.H. Ahmad Jazuli, K.H. A. Turmudzi, M.Ag (Chief of Islamic Boarding School association of Malang District), K.H. Imam Ahmad, K.H. Mat Badri, K.H. Ardi (Sumber Pasir) and for all Kyai and Ustadz/Ustadzah in sampling village for their sharing in Islamic concept on water conservation. We are also grateful to member of Remaja Masjid Baitul Muttaqin and Masjid Jami’ Tumpang, Jamaah Majlis Maulid Wat Ta’lim Riyadlul Jannah Kordes Wonorejo, Korwil Poncokusumo and Pakis for their help in distributing questionnaire and also all respondents in this research. 7. References Ahmad. 2000. Musnad Imam Ahmad bin Hambal. Daar El Fikr. Beirut. Libanon. Al-Baghawi. 1993. Al-Tafsir al-Baghawi al-Musamma al-Ma’allim al-Tanzil. Daar al-Kutub al-Ilmiah. Beirut-Libanon. Bukhari. 1987. Shahih Al-Bukhari. Daar Ibn Kathir. Beirut. Libanon Dawud, A.S, 1990. Sunan Abi Dawud, al-Maktabah al-'Ashriyah, Beirut. Dien, M.I. 2009. Cleanliness and Islam. In: Conference on Faith Water, Alliance of Religion and Conservation. Sarum College, UK. July 5th- 7th 2009. Pp 59-61. Gallant, M.R. 2009. Water Conservation, Sanitation and Hygiene in Islam. In: Conference on Faith Water, Alliance of Religion and Conservation. Sarum College, UK. July 5th- 7th 2009. pp 51-55. Hope, M. and Young, J. Islam and ecology. Cross Currents; Summer 1994; 44, 2. ProQuest Religion pg. 180-192. Hussain, M. 2007. Islam and Climate Change: Perspectives & Engagement. http://www.wisdominnature.org. uk/Resources/reading.htm. Kula, E. 2000. Islam and environmental conservation. Environmental Conservation 28 (1): 1–9.

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Majah, I. 1975. Sunan Ibn Majah. Dar Ihya al-Turas al-Arabi. Mangunjaya, F.M. and Abbas, A.S. 2007. Khasanah Alam: Menggali Tradisi Islam untuk Konservasi. Yayasan Obor Indonesia. Jakarta. Muslim. 2004. Shahih Al-Muslim. Daar El Fikr. Beirut. Libanon. Supriatna, J., Mangunnjaya, F., Arisona J., and Perbatakusuma, E. 2009. Water and Spritual Life in Batang Gadis National Park. In: Conference on Faith Water, Alliance of Religion and Conservation. Sarum College, UK. July 5th- 7th 2009. pp 56-58.

The World Bank Faith and Environment Initiative. 2005. Islamic Boarding Schools and Conservation. The World Bank.

17

1st International Conference on Multiple-governance in Islam, Environmental Development, and Conservation. Johor, Malaysia, Nov. 20-21, 2012, IPASA/ Water Research Alliance, UTM

Foundation: Local People’s Perceptions Towards Arthropod Diversity Conservation In East Java Amin Setyo Leksono1, 2, Bagyo Yanuwiadi1, 2, Fujianor Maulana2, Budi Purwantiningsih2 dan Frank Leonardo Apituley2 1

Department of Biology, Faculty of Sciences, University of Brawijaya, Jl. Veteran Malang, Indonesia 65145. 2 Graduate School, University of Brawijaya, Jl. MT Haryono 169 Malang, Indonesia 65145. email [email protected]

Abstract: Social surveys on local people have been conducted to observe the local people’s perception towards Arthropod diversity conservation in several farming areas in East Java. Surveys were conducted in 2010 and 2011 in Madiun, Jember, and two locations in Malang. The first two study sites are locations of konjac farms, while the second are location of two apple farms. In each study site, 20 respondents were selected by snow ball method. Data were collected by using a questionnaire survey and group discussion. In Madiun and Jember, local farmers were asked about perception on the role of soil Arthropods and its conservation. Furthermore, in two locations in Malang local farmers were asked about their perception on the role of canopy Arthropods and its conservation. Validity and reliability of questionnaire was tested prior to surveys. Data were analyzed descriptively using Likert scale. Result showed that in most local people knowledge and perception were low. In Madiun, the level of local people’s knowledge was 20% (low), 65% (neutral) and 15% (high). Those in Jember was 2.5% (very low), 15% (low), 67.5% (neutral), 7.5% (high) and 7.5% (very high). In two study sites in Malang, local people’s perception on the role of canopy Arthropods and its conservation was in the low category. In Malang 1, the level of local people’s knowledge was 5% (very low), 75% (low), 10% (high) and 10% (very high). That in Malang 2 was 5% (very low), 70% (low), 15% (high) and 10% (very high). Although most respondents had limited knowledge about Arthropods, they had a positive attitude towards the role of Arthropod. This survey revealed that low level of local people’s behaviour to conserve Arthropod was associated with level of education and practice of intensive farming systems. Keywords: Apple farm, Canopy Arthropod, Konjac Farms, Local People’s Perception, and Soil Arthropod.

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konjac cultivation. There is evidence that cultivation of konjac helps prevent illegal logging and the occurrence of forest fire (Santoso et al., 2003). The other factor that affected Arthropod communities was intensive agricultural practices. Several situations associated with modern agriculture make farms poor habitat for a number of pollinators, and many agricultural practices impact directly or indirectly pollinator populations (Kremen et al. 2002). Honey bees are among groups that are susceptible to intensification of apple farming such as application of pesticides. Several studies have shown that many agricultural crops and natural plant populations are dependent on the services provided by wild, unmanaged pollinator communities (Kluser and Peduzzi, 2007). However, study of

1. Introduction Habitat destruction and fragmentation, introduced species and afforestation are major problems in tropical region. These problems seem to have serious impact on Arthropod communities and diversity (Chey et al., 1998; Floren and Linsenmair, 2003). East Java is located in equatorial tropics where examples of rapid destruction of forest occurred even in mountainous areas (Abdulhadi et al., 1998, Leksono et al., 2005, Leksono et al., 2008). This situation is frequently associated with intensive agricultural practices (Leksono et al., 2005). A new strategy to solve forest and habitat destruction problems is to develop community conservation (Infield and Namara, 2001). This approach seeks to accommodate local peoples' needs and aspirations by empowering them, promoting their active participation in local resource management, and improving their economic welfare (Infield and Namara, 2001; Mehta and Heinen, 2001). In Indonesia, there are several government programs particularly in association with development of local people (Dephutbun, 2010). Based on this scheme, local people are involved in the management of agroforestry system based on

local people’s perception on pollinators in cultivation of trees especially in apple crop is few (e.g. Hong, et al, 1989; Raj, et al., 2012).

Many factors influence the perceptions of the local people towards conservation program. These include the degree of awareness of protected areas existence, the level of education and geographical origin (McClanahan, et al., 2005, Vodouhê, et al., 2010), the reference to future generation (Bauer, 2003) and the gender and ethnicity (Mehta and Heinen, 2001). The understanding of all these factors is important to improve the relationship between local residents

*: Corresponding author: [email protected] Jl. MT Haryono 169 Malang, Indonesia 65145. 18

and protected areas and will improve people awareness about biodiversity conservation within these areas. Konjac’s powder is important agricultural product to supply East Asia market demand, while apple is the major fruit of the Malang accounting for more than 50% of total fruit production in this area. However, during the last four years, the production of apple per trees has decreased in spite of increased effort in apple cultivation. Recently, efforts for changed strategies to look for other possible practices in agricultural systems for increasing crop production in East Java have become concerted, and data of local people’s perceptions are substantial for management plan. This survey was conducted to observe the local people’s perception toward Arthropod diversity conservation in several farming areas in East Java.

Fig. 1. Level of local people’s knowledge on the role and diversity of soil Arthropods in Madiun and Jember.

2. Methods Surveys were conducted in 2010 and 2011 in Madiun and Jember, while in two locations in Malang. First site located in Madiun, a hilly land in East Java (743'S, 11137'E, 350 m in altitude). The area is an agroforestry system based on Enterolobium sp. plant as canopy tree and konjac cultivation (Amorphophalus muelleri) in forest floor. Second site located in Jember (806'S; 11390'E, 400 m in altitude). The area is cultivated standing trees of Paraserientes falcataria combine with konjac cultivation in understory. The third and fourth sites are located in Malang 1 and Malang 2. These two locations in Malang were situated in adjacent villages. The areas are apple crop as canopy trees. In each study site, 20 respondents were selected by snow ball method. In Madiun and Jember, local farmers were asked about their perception on the role of soil Arthropods and its conservation. In two locations in Malang local farmers were asked about their perception on the role of canopy Arthropods and its conservation. Validity and reliability of questionnaire was tested prior to surveys. Data were analyzed descriptively.

The local people in both locations were aware about the role of soil Arthropod in agroecosystem. In Madiun, the level of local people’s attitude toward soil Arthropods conservation was 65% (high) and 35% (very high). That in Jember was 25% (low), 50% (neutral), 10% (high) and 15% (very high) (Fig. 2).

Fig. 2. Level of local people’s attitude on the role and diversity of soil Arthropods in Madiun and Jember.

3. Results And Discussion Knowledge of people in Madiun and Jember was considered neutral. In Madiun, the level of local people’s knowledge was 20% (low), 65% (neutral) and 15% (high). Those in Jember were 2.5% (very low), 15% (low), 67.5% (neutral), 7.5% (high) and 7.5% (very high) (Fig. 1).

Results showed that level of behaviour of local people’s to conserve soil Arthropods was low or neutral. In Madiun, the level of local people’s behaviour was 85% (low) and 15% (neutral). That in Jember was 25% (low), 50% (neutral), 10% (high) and 15% (very high) (Fig. 3).

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Fig. 3. Level of local people’s behaviour on the conservation of soil Arthropods in Madiun and Jember.

Fig. 5. Level of local people’s attitude on the role and diversity of soil Arthropods in Malang 1 and Malang 2.

In two study sites in Malang, local people’s perception on the role of canopy Arthropods and its conservation was in the low category. In Malang 1, the level of local people knowledge was 5% (very low), 75% (low), 10% (high) and 10% (very high). That in Malang 2 was 5% (very low), 70% (low), 15% (high) and 10% (very high) (Fig. 4).

The level of behaviour of local people to conserve soil Arthropods in both study sites in Malang was low or neutral. In Malang 1, the level of local people’s behaviour was 80% (low) and 20% (neutral). That in Malang 2 was 75% (low), 15% (neutral), 5% (high) and 5% (very high) (Fig. 6).

Fig. 6. Level of local people’s behaviour on the conservation of soil Arthropods in Malang 1 and Malang 2. Several situations were associated with the local people’s perception towards environmental conservation education, gender, residence location, household size and acreage of land owned (Xu et al., 2006). In our study the substantial factor was the education. It is very important in shaping the local people’s knowledge and perception. Our study showed that the level of education of the local people affected their knowledge on the role and diversity of Arthropods. Most farmers had low formal education level. Forty percent (40%) of those in Madiun had graduated from elementary school, while those of Jember were 45%. Similar situation was found in Malang. In Malang 1, 55% local people had graduated from elementary school, while in Malang 2, 60% had passed through elementary school. The level of education has increased participation of local community to conserve environment (McClanahan, et al., 2005, Vodouhê, et al., 2010). Awareness of local people on the role and diversity of Arthropods in Jember was better than those in Madiun.

Fig. 4. Level of local people’s knowledge on the role and diversity of soil Arthropods in Malang 1 and Malang 2. The local people in both locations were aware about the role of soil Arthropod in agroecosystem. In Malang 1, the level of local people’s attitude was 20% (low), 20% (neutral) and 60% (high). That in Malang 2 was 55% (low), 25% (neutral) and 20% (high) (Fig. 5).

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Local people in Malang were aware about the role of several canopy Arthropods such as bees and flies as pollinators. Similar to the knowledge, awareness also associated with perception and knowledge. In all study sites, our interview and observations showed that local people did not act to conserve the Arthropods. In contrast to their attitude on the role and diversity of Arthropods, local people practiced more intensive agricultural practices that frequently harm the canopy Arthropods, by such practices as the use of several herbicides and insecticides. Based on this situation, our study suggested several recommendations to local people in Madiun and Jember. First, effort to raise local people’s knowledge and understanding should be initiated by government and scholars through intensive community service and field school on integrated pest management. Secondly, local people have to manage their land with the use of more environmentally friendly herbicides or insecticides such as using botanical substance. Third, local people should be concerned about the effect of intensive agricultural system on the non target organisms.

Floren, A. & Linsenmair, K.E. How do beetle assemblages respond to anthropogenic disturbance? In Basset, Y., Novotny, V., Miller, S.E., & Kitching, R.L. (eds.) Arthropods of Tropical Forests, Cambridge University Press, Cambridge. 2003. pp. 190-197. Hong, K.J., Lee, S.H., and Choi, K.M., Flower visiting insects on the flowers of pear, peach and apple trees in Suwon. Korean. J. Apic., 4. 1989, 16-24. Infield, M., Namara, A., Community attitudes and behaviour towards conservation: an assessment of a community conservation programme around LakeMburo National Park, Uganda. Oryx 35 (1), 2001. 48–60. Kluser S. and Peduzzi, P., Global Pollinator Decline: A Literature Review”, UNEP/GRID Europe, UNEP. 2007. Leksono, A.S., Nakagoshi, N., and Isagi, Y. The effect of forest disturbance on flying insect assemblages in Trawas, East Java. Tropics, 14, 2005, 335-343. Leksono, A. S., Penatagama Z. dan Rahardi, b. Pemetaan vegetasi pepohonan dan serangga kanopi di kawasan konservasi sekitar desa Ranupani, Kab. Lumajang. Jurnal Ilmu-Ilmu Hayati 2008. McClanahan, T., Davies, J., Maina, J., Factors influencing resource users and managers' perceptions towards marine protected area management in Kenya. Environmental Conservation 32, 2005, 42–49. Mehta, J.N., Heinen, J.T., Does community-based conservation shape favorable attitudes among locals? An empirical study fromNepal. Environmental Management 28, 2001, 165–177. Raj, H., Mattu V.K., and Thakur M.L. Pollinator diversity and relative abundance of insect visitors on apple crop in Shimla Hills of Western Himalaya, India I.J.S.N., 3, 3, 2012, 507-513 Santoso E, Sugiyama N, Hikosaka S, Kawabata S. Cultivation of Amorphophallus muelleri Blume in Timber Forests of East Java, Indonesia. Japanese Journal of Tropical Agriculture 2003 47: 190-197. Vodouhe, F.G., Coulibaly, O., Adegbidi, A., Sinsin, B. Community perception of biodiversity conservation within the protected areas of Benin. Forest Policy and Economics 12, 7, 2010, 505-512. Xu, J., L. Chen, Y. Lu, and B. Fu. Local people's perceptions as decision support for protected area management in Wolong Biosphere Reserve, China. Journal of Environmental Management: 78, 4, March 2006, Pp. 362–372.

4. Conclusion Local people’s knowledge, attitude and behaviour towards Arthropod diversity conservation in several farming areas in East Java were low. In all study sites, this study observed that practice of intensive agricultural system was high. The level of education affected the knowledge, attitude and behaviour of local people, therefore it is crucial to raise the local people’s knowledge by intensive community service and field school on integrated pest management. 5. Acknowledgements The authors would like to thank to Head of Research and Public Service Institute, University of Brawijaya. We are indebted to the Dean of Faculty of Mathematics and Natural Sciences, Head of Department of Biology, Head of Perum Perhutani II, East Java and local farmers in Malang. This project was supported by the I-MHERE and Fundamental Research Grants, Directorate of Research and Public Service, Directorate General of Higher Education, Ministry of National Education 6. References Abdulhadi R., Srijanto A. & Kartawinata K. Forest Biodiversity Research, Monitoring and Modelling: Conceptual Background and Old World Case Studies. 1998. UNESCO, Paris and the Parthenon Publ. New York. Bauer, H., Local perceptions of Waza National Park, northern Cameroon. Environmental Conservation 30 (2), 2003. 175–181. Chey, VK., Holloway, JD., Hambler, C., & Speight, MR. 1998. Canopy knockdown of arthropods in exotic plantation and natural forest in Sabah, north-east Borneo, using A., and K. E. insecticidal mist-blowing. Bulletin of Entomological Research 88: 15-24.

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1st International Conference on Multiple-governance in Islam, Environmental Development, and Conservation. Johor, Malaysia, Nov. 20-21, 2012, IPASA/ Water Research Alliance, UTM

Foundation: Booklet with Easy-to-use water quality test kit as a significant water environmental educational device *1)Akira, K., 1)Song, X,D., 1)Nor Eman, I., 1) Musa, M., and 1)Narges, J., 2)

1)

Sri, W.M.K., 1)Supiah, S., 1)Aznah, 1) Maketab M, and 1)Zulkifli, Y.

Institute for Water and Environmental Resource Management, Water Research Alliance, Faculty of Civil Engineering Universiti Teknologi Malaysia 2) Faculty of Education, University of Muhammadiyah Malang, Indonesia

Abstract: Easy-to-use water quality test kits are interesting, and have ever considered as effective tool for water-environmental educations. The cause is summarized, as the tool let students participates water quality experiments onsite providing water quality data within short time frame. It enables real time discussion and own knowledge body developed at individual and group level, respectively. A Japanese product Pack Test is one of the most professional easy-to-use water quality test kit, indicated by low cost, everyone can use, onsite immediate methods, non toxic and disposable. Hence, a packaged device was designed for environmental education by Pack Test. The objective of this paper is to examine the novel educational devise taking example of water environmental awareness program at Putrajaya lake side on 20 October 2012. Participatory observation and questionnaire survey was performed. 68 secondary school students and facilitator of 44 University students were attended. In the program, COD, nitrate nitrogen, ammonical nitrogen were measured by Pack Test. Because the Pack Test is new tool in Malaysia, 100% of facilitators have never used it before. Facilitators agreed the educational devise, namely flyer with easy-to-use water quality test kit: i) showed good for performance on water quality detection (92.7%), water quality level classification (87.8 %), fun to use (90.2 %), easy-to-use (61%), encourage self motivated experiment (75.6%), and establishment effective water quality information (75.6 %), ii) is easy to get skill (95.1 %), and practically for education for secondary school students, iii) possibility to produce student-self motivated experiment (73%), iv) can combine site observation, water quality analysis, and result consideration as one activity (83 %). The problem need to be solved was needs to give enough instruction to the facilitator, teacher training is the very important point and critical in such a ‘citizen scientist’ scheduling. In fact, Pack Test is not really accurate as the sensitive laboratory instruments, but Pack Test can create the other pathway toward the encouragement of ‘citizen scientist’ who are well-informed persons and have potential to participate environmental management.

Keywords: Awareness, Citizen Scientist, Experience, Pack Test, Water Quality

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students participates water quality experiments onsite and provide water quality data within short time frame (Kikuchi et al. 2010). It enables student’s real time discussion with team member, and possible to consequence own knowledge generation (Faiz 2011), and the application has potential simultaneous regional participative environmental monitoring as its unique function (Kikuchi et al. 2010). Therefore, we take notice one of the most significant simplify water quality test kit, namely, Pack Test (Kikuchi et al. 2010). The significance of Pack Test were stated that particular designing for on-site water quality monitoring, that is suitable for participative environmental education, and other grass-rooted environmental activities (Kikuchi 2010). Pack Test is originally has been developed as professional self-management tool for process management engineers of factory effluent and environmental monitoring. As for Japanese case, The Pack Test took an initial roll to overcome the hardship of environmental monitoring after the water pollution control law firstly enforced in 1971. Then the usage of Pack Test has gradually been expanded through

1. Introduction Once we consider goals of environmental education, world wide general consensus is summarized into six points as awareness, knowledge, attitude, skills, and self motivated participation (UN 1972; UNESCO 1977). In the sense, the pith of environmental education is self learning ability. From learner-centered practices in educational contexts, it can provide insights into experience base learning from learner-centered principles (Mc Combs, 2003). This, so called, e-learning has been defined as “the use of information and communications technology to support learning (Usoro & Abid, 2008). In a water-environmental education, applications of simplified water quality test kits are interesting and ever considered to be effective (Kikuchi et al. 2010; Faiz 2011). The cause is summarized, as the tool let

*: Corresponding author: [email protected], [email protected], 81310-Johor, Malaysia.

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participatory water quality monitoring in public and educational sectors since 1980s. Regarding the context, Kikuchi et al (2010) suggested to introduce this tool to Malaysia, Indonesia and other South-eastern Asian countries. By this means, a function of Pack Test was supposed due to the capacity for anybody participates in water environmental monitoring in which all field observation, data generation, problem awareness, potential solution consideration can be united onsite, in this paper. Because of the background, we assumed application of Pack Test for networked water environmental education that individually has meaning as water environmental awareness program, moreover it has another meaning in total as what is simultaneous large scale regional water quality monitoring. Hence, a packaged environmental educational device was designed by Pack Test application, and then taking example in an environmental water awareness program, it was examined in this paper.

protecting water resources by engaging citizens to conduct basic monitoring of their local water bodies. In this water awareness program Pack Test was chosen as a water quality checking kit. I n the workshop, Putrajaya maritime centre jetty was chosen for sampling location. One of an author Mr. Song has attended as a staff of a water awareness program 2012 and proceeded with the participant observation. 2.3. Questionnaire A questionnaire (Appendix 1) was applied to examine facilitator’s observation for the effectiveness of Pack Test in this workshop. The questionnaire was consisted by following assumption and hypothesis. It was assumed sufficient teacher training for water environmental awareness program. Then, it was hypothesized A easy-to-use water quality check kit, namely Pack Test can be use by only short time practice before program for facilitators (UTM students). A self motivated field survey for students is possible to be produced, and it is enjoyable activity for both of teachers and students. The function of Pack Test in the workshop is to unite site observation, water quality analysis, and result consideration as a whole. Water quality level was possible to categorize by pre-set criteria. It will be concluded that, students centralized experience based environmental awareness program is effectively provided to students by Pack Test.

2. Methods 2.1. Pack Test Pack Test (Kyoritsu Chemical-Check Lab. Corporation) is characterized as easy-to-use, small, quick results, low cost, and onsite, has been helping the engineers for water quality monitoring (Kikuchi et al. 2010). It is a professional-use tool, which can be used at anywhere anybody without any laboratory facilities. On the other hand, because of the particular character, this tool has been used from elementary school students. There are more than 60 parameters in total, such as, phosphate, pH, heavy metals, and etc. (Kikuchi et al. 2010). There were 68 secondary school students and 43 students of faculty of civil engineering, UTM, were worked as facilitators. Ten groups were arranged. Pack Test for COD, Total Hardness, NO3- and NH4+ were selected for PutraJaya water awareness program.

2.4 Booklet and flyer Applying same onsite water quality analysis, Faiz (2011) compared two workshops with the difference of rate of guidance to students, and then the importance of sufficient guidance was concluded. Accordingly, as packaged educational device “Booklet/flyer with easy-to-use water quality test kit” was designed. A booklet was prepared to facilitators of each group, and then a flyer of summery of the booklet is prepared for all the students (appendix 2). The front page of the flyer was introduction of the site, instruction for easy-to-use water quality test kit, and simple water level criteria for the focused water quality parameter. Back page was explanation of meaning of the activity from two aspects. One was from ordinary simple scientific explanation. The other was explanation from Sufism (a category of Islamic study) that realized informed participatory approach from Islamic thought.

2.2. Experimental A water awareness programme 2012 in conjunction with Varsity Boat Race 2012, was organized by Ministry of Higher Education cooperated with Universiti Teknologi Malaysia (UTM). Water research alliance of UTM was given the responsibility of fully conducting this program in collaboration with Perbadanan Putrajaya (Environment, Lake and Wetland Section) and Coastal Zone and River Basin Management Division of Department of Irrigation and Drainage. The workshop was held at Putrajaya lake side on 20 October 2012. 68 secondary school students and facilitator of 43 University students were attended. As an experimenter, Mr. Song had proceeded the participatory observation in the workshop. It was an environmental education program that targeted to build public awareness and involvement in

2.5. Water quality level criteria 25mg/L of COD was chosen as tentative criterion. According to river classification and interim national water quality standard Malaysia, COD value that less that less than 25 mg/L is sufficient for recreational use with body contact, and sensitive aquatic species can life survive. Following same reason, 0.3 mg/L of ammoniacal nitrogen and 1.0 mg/L nitrate nitrogen was chosen for tentative criterion,

Table 1. Result of water quality analysis by Pack Test. Parameter Unit G1 G2 G3 G4 Ammonical ntrogen mg/l 0.3 0.2 0.2 0.2 Nitrate nitrogen mg/l 0.2 0.2 0.1 0.2 COD mg/l 22 NA 20 NA NA: not analized, G: group, COD: chemical oxgen demand.

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G5 0.2 0.5 NA

G6 0.3 0.1 25

G7 1 0.2 NA

G8 1 0.2 NA

G9 0.6 0.1 25

G10 1 0.1 NA

respectively. According to recommended raw water quality limits Malaysia, less than 1.0 mg/L is sufficient quality for raw water quality. Then considering the toxicity, 20 mg/L was chosen for criterion (which parameter?). Then in order to make data interpretation simple, water quality level were classified into good (ammonical nitrogen: < 0.3, nitrate nitrogen: < 1.0, COD: < 25), bad (ammoniacal nitrogen: ＞ 0.3