Rivers cleanse our waters, birth new life, and carry generational stories of interrelatedness and resilience as they journey through our ecosystems.
Indigenous Peoples and local communities have been stewards of these stories for generations, safeguarding caregiving practices for their lands and waters.
Recognising this, our partner Taskforce Against Kaiduan Dam (TAKAD) weaves together environmental and cultural approaches to freshwater conservation.
Stewardship as collective identity
Nature is us, and we are nature – this way of knowing the world as an interconnected web of life has long been passed down in many Indigenous communities, informing their responsibilities as stewards of their territories. Many well-preserved areas known for their rich biodiversity are cared for by Indigenous Peoples. This is done through the customary practice of deep listening to the needs of their lands and waters, particularly in response to threats.
Majestic views over the Crocker Range, where the misty highlands of Ulu Papar are home to vibrant ecosystems and living Indigenous traditions. © Chris Scarffe
In 2008, a community movement in Ulu Papar (Malaysian Borneo) began to protect the Papar river and customary land under threat from a proposed large-scale dam. Nine Dusun villages came together to form TAKAD, established to resist Kaiduan Dam developments that would have devastating ecological impacts on their territories. Communities continue this fight today.
Ulu Papar falls in the tropical landscape of the Crocker Range, a UNESCO Biosphere Reserve home to a vast array of threatened species and community sacred sites. Impending dam construction threatens the range’s rich biocultural diversity and the relationships the Dusun people have with the natural world that sustains this diversity.
Terian village and the Terian river which flows alongside it. © Chris Scarffe
“We do not want to be displaced from this area, and we do not want our culture and traditions to disappear. Let us remain here, living in peace, without the disruption of dam construction that could destroy and submerge our way of life. The government must listen to the voice of the community and stop the dam, finding a better and more suitable alternative.”
Diana Sipail, TAKAD Chair
Diana Sipail, a member of the Terian village and the first female Chair of TAKAD, had urged to halt dam construction to protect the traditions and livelihoods of the village. For Diana, the land and river are vital to the lives of the Dusun people.
For instance, the Terian river, a tributary to the Papar river, which has been a key source of food and drinking water for the Terian village for generations, is at risk due to the dam. Diana explains that forced displacement means “losing our cultural heritage and spiritual bond with the land” – a central part of the community’s collective identity and autonomy to manage their own territories.
Diana (centre) with her family members, who are also part of TAKAD, alongside fellow TAKAD members and allies. © Chris Scarffe
Autonomy and self-sufficiency
As a self-sufficient community, organising against the Kaiduan dam is not just an act of resistance but one of survival. The loss of ancestral land means losing access to readily available forest and river resources, but also the generational wisdom and practices that help them sustainably manage these resources.
One such ancestral praxis is the Tagal system, widely practiced by Sabah. Tagal means ‘prohibition’ in the Dusun language and Diana highlights its importance in helping their communities “preserve and maintain the sustainability of the river’s resources” by sectioning off areas in protected rivers to prohibit overfishing and pollution.
Communities in Malaysia rely on healthy fish populations for their livelihoods, sustained by the Tagal-protected river. © Chris Scarffe
This deeply rooted customary practice serves as a community-led approach to freshwater conservation. Recognising its effectiveness, the Sabah Fisheries Department has formally adopted the system, leading to the co-management of over 400 rivers in collaboration with Indigenous communities.
These traditions have sustained river ecosystems for centuries, ensuring the protection and regeneration of freshwater fishery resources while reinforcing Indigenous governance over their territories.
“Our aim is to preserve and conserve the resources in our river. To do this, we have established a zoning system with clear guidelines for the community. The green zone allows the community to harvest resources whenever needed. The yellow zone is opened periodically, following a community-determined schedule to maintain balance. The red zone remains strictly off-limits for harvesting, as it serves as a breeding area to protect and increase the fish population.”
Diana Sipail
Salina Sipail, Diana’s sister, lives in Kampung Terian and tends to her land, cultivating crops for sustenance. She is regarded as one of the few women still actively engaged in traditional fishing methods. She describes the land as a “sacred inheritance created by God for humanity”, emphasising its role as “the foundation of life” and a crucial source of livelihood for the community.
For Salina, being displaced would mean “starting over from scratch, with nothing left”.
Salina casts a fishing net in the Terian river. © Chris Scarffe
Instilling a legacy of caregiving
If freshwater stewardship is an inherited responsibility to serve the needs of communities today, this responsibility must also be passed on to the younger generation.
State-imposed river fragmentation accelerates the erosion of cultural heritage. Meanwhile, the loss of traditional knowledge passed down through generations ultimately threatens the security and livelihoods of Indigenous youth.
“If the dam is built, where will unemployed youth find opportunities? If we stay here, they can continue to sustain themselves through farming and using the available resources. There’s no certainty that the government can provide them with a lasting livelihood, especially when the existing resources will be lost due to relocation.”
Salina Sipail
This is critical for the Indigenous communities whose intergenerational knowledge-sharing is at risk of erasure in the digital age. Many communities harness stories and mapping to connect the younger generation with their land and waters.
Last year, TAKAD created three-dimensional maps for the Terian and Babagon Laut villages to identify village boundaries, ceremonial sites, and hunting areas for villagers engaged in monitoring and safeguarding high conservation value areas.
These models act as a point of reference for youth to learn about and source key forest resources, but also pass on vital generational knowledge that will help them build a deeper understanding for areas of cultural and environmental importance.
The Terian village on the 3D map of the watershed. © Chris Scarffe
“Traditional knowledge must be passed down and understood by the younger generation so in times of need, they will be familiar with these traditional remedies. It’s essential to preserve this knowledge.”
Salina Sipail
These intergenerational exchanges – passing on responsibility and ownership from elders to youth – keep ancestral knowledge alive. This knowledge is not something to be passively learnt from books: it is to be lived, experienced, and felt by its current and future guardians.
In this way, conservation acts as a conduit for traditional ecological knowledge to flow into scientific practice.
It encourages us to see the living world as interconnected and responsive – like the rivers that run through it – and humanity’s part in this: without respect and reciprocity to the soil, trees, and waters we cannot live healthy, fulfilling lives.
We continue to learn from our Freshwater Programme partners, whose deep-rooted understanding of local ecosystems helps guide lasting conservation efforts.
To learn more about TAKAD, the communities they support, and customary practices protecting freshwater habitats, watch our new film Bringing Conservation to Life: Southeast Asia.
