Nature-Based Solution Water Governance from the Indigenous People inthe Coastal Northern and the Southern Papua

The Malind Anim and the Indigenous People in three customary Villages around Youtefa Bay Jayapura (the Enggros People, Tobati People and Nafri People) occupy southern and northern sides Papua respectively. These Indigenous People have their own traditional ecological knowledge as natural based solution to mitigate the impact climate change, to govern water resources and also to provide food security. This aim of this article to identify their culture values as natural based solution in water governance. The combining qualitative and quantitative including systematic literature review, interview and mapping are conducted to cope the result. The Result shows the Malind Anim develop traditional cultivation called wambad complementing with drainage system called kamahib. While the Indigenous People in three customary villages around Youtefa Bay by have their own traditional management resources in mangrove that can maintain the ecosystem and also supporting the policy of blue carbon to mitigate the impacts of climate change. Thus, the Indigenous People already have practiced the natural based solution for intergeneration and their knowledge should be integrated to the policy of government in order to tackle the impacts of climate change and ensure the availability of water resources.


Introduction
Natural Based Solution is defined as a sustainable concept of development that prioritised human and ecosystem [1] which include climate change, water security, water pollution, human health, biodiversity loss, risk disaster management [2].While IUCN explains nature-based solutions (NBS) as: '… actions to protect, sustainably manage and restore natural or modified ecosystems, which address societal challenges (e.g., climate change, food and water security or natural disasters) effectively and adaptively, while simultaneously providing human well-being and biodiversity benefits' (Cohen-Shacham et al. 2016 in [3]).Thus, Natural Based solution benefits to water resources [4], human health [5] and also climate mitigation [6].
For the Indigenous People Natural Based Solution have practiced for ages, and several countries have recognised to integrate their knowledge to the policy such as climate policy in Canada [7].The Indigenous People are defined by The United Nations International Labour Organisation in 1989 explains the definition of indigenous people as "Peoples in independent countries who are regarded as indigenous on account of their descent from the populations which inhabited the country, or IOP Publishing doi:10.1088/1755-1315/1343/1/012009 2 geographical region to which the country belongs, at the time of conquest or colonialization or establishment of present state boundaries and who irrespective of their legal status, retain some or all of their own social, economic, cultural and political institutions."[8] As known that Indigenous Peoples and their ecosystem are inseparable, including water, the land, the forest, the animal, the plant, the landscape, and the wetland.They have their own ways of using, planning, maintaining, and respecting nature to support their daily lives.It has been proven that Indigenous people have survived and thrived for hundreds of years with their own traditional systems [9].
There are more than 250 ethnic groups and living local languages in Papua (Mansoben, 2006 in [10]) and more than 1,000 clans (BPS 2010 in [10]).Each of the ethnic groups and tribes has their own traditional knowledge and practices to sustain their way of life [10].Therefore, this article will compare lesson learning from natural based solution in water governance of the Indigenous People in coastal areas in northern side (Enggros, Tobati and Nafri who occupy in Youtefa Bay Jayapura) and in the southern Papua (Malind Anim).

Methodology
This research conducts a qualitative and quantitative approaches [11].Beside conducting a systematically Literature Review, the research also primary collecting data with depth interview and mapping the areas.For the Malind Anim Tribe actually the authors have conducted the research since 2012, and for the Engross people the author has conducted research since 2020.The location of the study can be seen in Figure 1 Figure 1 the Location of the Research [9] However, to update the research the author update by doing some interview 2022 regarding to research of the Malind Anim as Figure 2.While recently in 2023 the research of Indigenous People who those live in Youtefa Bay are conducted as shown in as Figure 3.
The selection of 15 key respondents is made purposively.Purposive sampling is used when a researcher wants to target an individual who meets the research objectives based on the researcher's assurance or has the information needs [12].The 15 key respondents included the authorised local government, head villages of Nafri and Tobati, the secretary of Enggros Villages, NGO, the elders, and

Result
The Malind Anim tribe also are popular as the Marind Anim who occupy the vast Merauke Regency territory on the southern part of Papua including areas that border Papua New Guinea [9,10].Merauke Regency have a wetland ecosystem as part of the Trans Fly region ecosystem consist grass lands, savannah [19], and monsoon forests.The Merauke area is mostly in the big river basins, so the geographical territories of the Malind Anim, are along the Fly River, along the Mbian, Maro, Bulaka and the eastern Digul Rivers, with the coastal area of the Arafura Sea, along the south eastern border, and also Kimaan Island [10].Most noticeably, the ecosystem influences the names of the Malind Anim, such as Malind Duh (Duh means sea in the Malind language, so this name is given to people who live along the coastal areas), Marind Deg (people who live along the rivers), and Marind Bob who live inland -Bob means swamp in the Malind language.This shows that the type of water resources influences people's identity.
The life of the Malind Anim is also influenced by the monsoon climate, and they have their own  The central feature of a wambad system consists of an elevated garden bed that has been dug by people, which complemented by a traditional drainage system called kamahib, the size of which varies depending on the size of the yield of the wambad [9].This traditional cultivation system makes smart use of topography to drain excessive water, as these gardens are usually close to a water body such as a tributary river or a swamp.Based on the discussion with an elder member of tribe Bapak Isaias Y Ndiken the kamahib traditional drainage system around wambad functions as an irrigation system as well (personal interview, 2022).During the monsoon seasons the kamahib absorbs and stores fresh water, which during the subsequent dry season is used to water the wati, bananas, bitter nut, and other plants that are grown in the elevated garden bed.The wati is an important plant for customary ceremonies and traditional rituals.The kamahib also functions as the habitat for fish, providing a freshwater body during the dry season.Thus, the wambad and kamahib showed the nature-based solution on climate mitigation to support availability of water during dry season and control risk of flooding during the wet season.Beside it, the Malind Anim have traditional water governance associated to have a spiritual relationship with water, that the water governance system also features a strong spiritual element.Their concept of the Dema and the totem, and both inform a relationship with water that perceives water to be sacred [9,10,14].Dema are spiritual beings who lived in ancestral times and have since experienced metamorphism into nature -animals, plants and landscape features [14,15,16].As an example, one Dema, called Teimbre, changed into reeds and swamp grass after he died in a swamp.
The Malind Anim also believe in totem.Totem is the relationship between one clan with a particular animal species or natural phenomena.Communities who live close to the water often have a totem who lives in the water, for example a crocodile, waterlily, big waves, or in case of the Ganguta-rek clan a particular species of fish [10,14].If such a particular species disappears from the area that means that the identity of that particular clan also ceases to exist.Since the (local) extinction of an animal results in the loss of the clan's identity, the well-being and fate of the local ecosystem is directly related to that of the local community.Therefore, beside the Malind Anim protect several places for the purpose of securing water supplies -for example spring water sources (Awamadka) that provide water resources during the long dry season-they also protect stretches of the river and swamps because these are considered sacred places related to Demas or totems who live inside those waterbodies.
While the Enggros, Nafri and Tobati People occupy the northern Papua in Youtefa Bay in Jayapura City.Youtefa Bay is stated as Natural Ecotourism Park since 1996 with ministry decree Number 174/kpts-II/1996 with the total areas 1.675 ha [17].Mostly the Enggros and Tobati People build their houses on stilts since they are surrounded by seawater.While the Nafri only small number who live above the water, mostly they live in the land, But they depend on the nature especially the mangroves [18].
Based on research the Engross, Tobati and Nafri People have a concept of protecting Mangrove as part of their culture.As understanding that Mangrove has several functions as biogeochemical, anthrop genetic and ecological functions which including nutrient cycling, water and energy balance, air and water quality, protect endanger biodiversity, food web resilience, medical compound [19].For the Indigenous People in Youtefa Bay, the mangroves not only have ecosystem services and economic resources, but also cultural values.Even the degradation of mangrove areas quite significant, the mangrove still spread in the areas.In 1967 the total areas of Mangrove were 511.24 ha [20] decreased into 158 ha in 2020 [18].For economic they used as natural resources to look for shell and fish, while as ecosystem services, the Indigenous really understand the ecosystem function services of mangrove as water purify, resilience to tsunami and air and water quality.Based on BPBD Papua Province (authorised department in Risk disaster Management, 2023), the maximal potential of tsunami on the areas can reach 25 m.
Figure 5 the Areal of Mangrove in Youtefa Bay (Wambrauw, et al.2023)For the cultural value, the women have right to utilise the mangrove as gender territory as Figure 6.A research have conducted [21] under supervising the first author identified traditional zone of the engross People as Figure 7 Figure 7 the Customary Zone of the Enggros People [21] Zone 1 and zone 2 are customary mangrove forests that function as women's forests called Tonotwiyat.Only women can enter these areas to look for sea shell, fish, socialise and undress to be comfortable.The women enter these mangroves areas with a canoe and dock the canoe at the edge of a bay as a sign that there are a group of women are in the area.If a man does enter these areas, he will get customary punishment depending on whether it was accidental or on purpose.The customary punishment is divided into three levels from the payment of small (valuable) navy blue beads (for intentional entry of an area known to be for women only) to green beads as a medium punishment and the payment of brown beads for accidental entry [21].While Zone 3 can be utilised by Enggros, Tobati and Nafri as their territories, and Zone 4 is opened areas so everyone can enter.
Based on the comparison of two areas in the southern and northern can be found that Nature-based solutions have been practising of Indigenous People for intergeneration, they are inseparable with nature.They already have several concepts that related to sustainable.They have their own concept how to mitigate climate change, how to governance their water resource and ensure the food security The Malind Anim control flooding during wet season with kamahib as well as storage water for survival dry season.Thus, besides govern the water to mitigate climate change, they also prepare their food security both fish and the products of the crop.Due to the firm transition between two seasons, they adapt traditional technology to maintain their life.This nature-based solution if it can be integrated to the policy of the local government making benefitable program such as providing food security, reduction in natural disaster either flood or drought and also providing tourism destination for fishing.
Similarity with the in the Indigenous People in Youtefa Bay, by protecting their mangroves, they keep maintaining their culture, reduce the risk degradation of ecosystem in the same time can secure their economic resources.They can also protect the areas from tsunami and abrasion.Before 1960 (the head tribe of Engross, Niko Meraudje, Interview 2023), the areas experienced big tsunami, also in 2011 they also get impact from Japan Earthquake.So, the community have recognised the importance of mangrove in protecting form tsunami and there is a certain day in a year to remain the catastrophic tsunami that happened in the past.Other benefit of this nature-based solution can be developed as ecotourism destination and also support the policy of blue carbon.Based on the data of a study [18] the Youtefa bay have huge potential in blue carbon and ecotourism.Thus, the natural based solution from the Indigenous People actually should be integrated to the local policy to support the sustainable development.

Conclusion
The Indigenous People around the world have similarity in utilization nature to ensure their survival.The Traditional Ecological knowledge of them should integrated in the policy of government to enrich natural based solution in the society to mitigate the impacts of climate change and associated to water resources management.The traditional concept of Malind Anim and the Indigenous People around the Youtefa Bay are only small example from solution-based nature solution to cope environmental issues.The traditional cultivation and drainage system from the Malind Anim show that traditional ecological knowledge benefits the control of flooding during rainy season and provide food security year-round, but also how their Dema and totem-based belief systems effectively conserve nature.Mangrove forest governance by the indigenous People around the Youtefa Bay illustrates how gender informs human interaction with nature, and also conserves the nature and resilience of climate change impacts.
Further research is needed to address other Indigenous People to enhance the natural based solution in supporting sustainability and welfare.

Figure 2 Figure 3
Figure 2 Author (right) and interviewee Pak Isaias Y Ndiken (left) Charels, (2022) (lunar calendar based) concept of the east monsoon and west monsoon which relates to climate and which distinguishes the dry and the wet seasons (personal communication, 2022).As known that Merauke have extreme gap between rainy season and dry season, during rainy season appear a lot temporary, oppositely in drought season the areas have difficulty in water supply.Due to control flooding in wet season the Malind Anim develop a traditional cultivation called wambad as Figure 4

Figure 6 the
Figure 6 the Areas of Women Forest (Charels, 2020)