Preservation as a Shared Responsibility: Collaboration for the Sustainable Preservation of Ambon Manuscripts

5.1 Degradation of Ambon Manuscripts After Digitization

Ambon possesses a significant number of manuscripts, including collections housed in traditional establishments (marga), spanning regions such as Keitetu, Hitu Lama, Hitumessing, and Morela. The British Library website notes that Ambon manuscripts consist of collections attributed to individuals such as Basri Ripamole, Gepi Latupono, Djafar Lain, Bangsa Amanullah, Awat Yahehet, Rahman Ali Salampessy, Sait Manilet, Abdullah Pelu, Husain Hatuwe, Salhana Pelu, Sarajudin Hatuina, and Usman Hataul.

The manuscripts, predominantly originating from the erstwhile traditional Hitu dukedoms, are concentrated in the ancestral homes of the respective marga, with each ancestral residence harboring a substantial number of manuscripts. For instance, the Hatuwe ancestral home in the village of Wapauwe near the Keitetu region houses 65 manuscripts encompassing the Quran, prayer compilations, sermons, Islamic teachings, fiqh (creed), and horoscopes. The British Library has cataloged 194 manuscripts from diverse locations in Maluku (https://eap.bl.uk/project/EAP276), while the research team from the University of Indonesia has documented 92 manuscripts exclusively from the former Hitu dukedom. The inventory conducted in this study suggests that the actual number of manuscripts is considerably more prominent, with each ancestral home functioning as a distinct scriptorium. However, certain digitally inventoried manuscripts remain unaccounted for, possibly attributed to the indigenous communities’ tendency to withhold certain manuscripts from public view.

In scrutinizing preservation aspects, this study confines its examination to inventoried manuscripts. The outcomes are delineated in the ensuing table (Table 1).

The depiction derived from the table above signifies a reduction in the number of manuscripts in Maluku. According to the proprietors, publishing manuscripts has fostered an increased interest in studying Maluku manuscripts. Furthermore, local governments frequently borrow these manuscripts for cultural exhibitions, however, the lack of responsibility and ethical considerations has led to the loss, damage, or inadequate storage of some manuscripts. Additionally, cultural beliefs attributing magical effects to manuscripts result in specific individuals, typically close family members, appropriating them for use as talismans. Consequently, this has contributed to a decline in the quantity of Ambon manuscripts^[1] (Focus group discussion, August 21, 2023).

A diminishing trend is also noticeable in the quality of the manuscripts. Numerous manuscript papers have incurred damage, with the most severe condition observed in the Manilet house, where, after post-exhibition borrowing, their manuscripts were stacked haphazardly, leading to the intermixing of numerous pages. Only eight units could be identified throughout the study as intact manuscript entities, while the remainder persisted in unidentified pile formations. Several scroll manuscripts have also undergone decay and discoloration due to insufficient care (Figures 1 and 2).

Figure 1:

Physical condition of the Manilet manuscript collection. Primary data.

Figure 2:

Physical condition of the scroll manuscripts in the Manilet Collection. Primary data.

The Wapauwe/Kaitetu collection exhibits a slightly superior condition due to the preceding digitization process, which was accompanied by fundamental conservation endeavors. The scroll manuscripts have undergone protective coating with Japanese tissue, ensuring their relatively well-preserved state. Furthermore, the manuscripts are housed within a reasonably effective glass cabinet to uphold optimal humidity levels, however, despite the availability of a dedicated container for manuscript storage, it regrettably remains underutilized for its intended purpose. The principal challenge in maintaining the Wapauwe/Kaitetu collection pertains to cataloging. While it is apparent that previous research efforts have attended to the care and grouping of these manuscripts, a deficiency in knowledge transfer concerning cataloging and basic preservation practices has led to the manuscripts being once again stored in stacks (Figure 3).

Figure 3:

Manuscript storage in the Wapauwe/Kaitetu collection (primary data).

The manuscripts housed in Hitu Messing display diverse conditions. Owners engage in personal preservation efforts, employing lamination for collections such as genealogies or dati register. However, evaluating the merit or detriment of this practice in the preservation context poses a challenge; while lamination effectively conserves the form and content of the manuscript, the subsequent extraction of the manuscript from the plastic proves exceedingly difficult.

Field observations affirm that post-digitization, there has been a degradation in the physical manuscripts, both quantitatively and qualitatively. The cultural use of manuscripts as talismans indicates a low level of manuscript literacy within the owner community, thereby threatening the physical sustainability of the manuscripts. Furthermore, the absence of knowledge transfer to the owners in the research or manuscript digitization processes renders prior efforts seemingly futile. These issues, coupled with irresponsible user behavior, reveal ethical shortcomings among manuscript users, especially concerning Ambon manuscripts.

5.2 Preservation Tradition and Manuscript Literacy in Ambonese Community

A notable characteristic of Ambon manuscripts lies in their relevance to the cultural aspects of the community. This connection is chiefly evident in manuscripts such as genealogies linked to the leadership of traditional regions in the former Hitu sultanate. Determining the lineage house of leaders (the ancestral home of regional kings) relies on these manuscripts. A similar practice governs the inheritance of imams and preachers, who must read sermon scroll manuscripts during their inauguration. The actualization and relevance of manuscript content in the cultural life of Ambon manuscripts hold a significant position, fostering a heightened level of community concern for them.

Broadly speaking, ownership rights of manuscripts are conferred upon clans, collectively referred to as “marga.” Each “marga” possesses an ancestral home where they store all their inventories and valuable items; for example, in Morela, the Manilet clan stores these items in the Manilet ancestral home, rather than in the king’s house:

The ancestral residence of the Manilet clan functions as the primary repository for their collection. Notably, this clan possesses a traditional house for this purpose. As a result, all inventories belonging to the Manilet clan find their place in their ancestral residence, distinct from the king’s house. This practice has evolved into a tradition within the Manilet clan, clearly separate from the royal residence. Essentially, each clan adheres to its own tradition; for instance, the Manilet clan stores its possessions exclusively in its ancestral house. It is important to note that this practice does not imply the possibility of the Manilet clan’s ancestral house transforming into a royal residence (Nurhijah Manilet, primary data, interview on August 11, 2023).

A similar approach is observed in Wapaue, where the majority of manuscripts are housed in the Hatuwe residence. This reflects a longstanding common practice in Maluku, where each clan meticulously nurtures and preserves its unique heritage.

Findings from interviews indicate varied roles and responsibilities for each clan. In the case of the Manilet clan (primary data), their principal role is in the leadership of mosques, enabling them to assume critical functions such as preachers or imams (prayer leaders) and potentially other roles in a religious context. Specific locations or residences, such as “Ulath House,” “Ligawa House,” “Latulani House,” “Manilet House,” “Sasoles House,” “Lauselen House,” and “Tenu House,” are individually owned by specific clans, each with its designated roles. Some residences have undergone modifications or renovations, while others have become private homes as owners extend their families through subsequent generations.

In the governance structure of Morela, the Sasole clan assumes a crucial role, which parallels the arrangements in former Hitu sultanate areas, such as Pellu in Hitu Lama and Hitu Messing. These clans possess distinct rights to fulfill significant positions, including kingship, and actively participate in the traditional governance structure with various administrative functions. Distinct roles and responsibilities within each clan’s social and customary structure influence the kinds of manuscripts they preserve:

The king’s residence typically does not house manuscripts, as those relevant to religious teachings are stored in the ancestral residence. In the instance of genealogies related to the kingdom, for example, the Sasole clan has maintained a comprehensive genealogy from the earliest civilization to the present territory. The Sasole clan shares a close relationship with the Sialana clan, fostering a sense of brotherhood. Consequently, proposals for the king selection process can be submitted by both the Sialana and Sasole clans (Nurhijah Manilet, primary data, interview on August 14, 2023).

Manuscripts stored in the king’s residence, traditionally called the leader’s house, typically comprise genealogies recorded from early civilizations to the present. Conversely, manuscripts preserved in other ancestral residences, such as Manilet, are primarily associated with religious teachings. In Morela, the Sasole and Sialana clans, entitled to the king’s position, maintain a bond of brotherhood. Both clans collectively hold the genealogy manuscripts, contingent on the current occupant of the king’s position.

In Indonesia, there has been a structural shift towards a democratic system in the official governance of Maluku. However, this structural transformation is not accompanied by cultural changes, with time-honored customs persisting and upheld by the local clans. Essentially, the traditional regional governance system, a practice deeply embedded over time, endures with certain modifications.

The preservation of this governance system represents a manifestation of manuscripts in everyday life. It underscores the manuscript’s cultural relevance, symbolizing the emotional connection between the community and these manuscripts. This significance often leads to the treatment of these manuscripts as cherished heirlooms, however, the storage and accessibility of these manuscripts depend on their specific types.

Access to genealogy manuscripts as legitimacy for the Regional King is challenging due to their secure storage. According to Pellu (interview on August 14, 2023), access restrictions are in place to maintain stability in village governance; even the retrieval of these manuscripts requires the presence of the entire extended family to ensure that there is no misuse (Figure 4).

Figure 4:

Extended family presence during manuscript retrieval at the king’s residence in Hitu Messing.

The genealogical manuscript is transmitted through closed inheritance within the royal family, receiving specialized care due to its legitimizing function for the king’s position. The Hitu-Messing Royal Family’s genealogical manuscript is autonomously preserved through lamination or traditional methods involving spices like cloves, which are effective against insects and rodents but ineffective against decay. Despite the extinction of manuscript writing traditions, genealogical manuscript writing has no continuation, with this role supplanted by official government documents and oral transmission by Saniri (traditional custodians).

The storage of religious manuscripts is handled differently. In the observed areas, access to religious manuscripts tends to be open, with this ease of access aligning with the spirit of religion that must be disseminated. Actively, manuscript owners spread values contained in the manuscript through informal education at home. Manuscript owners like Husain Hatuwe (Ucen) are known as Quranic teachers in the village of Wapaue, which is manifested through an open hall large enough for children to learn Quranic recitation.

Most families, including their descendants, understand the content of the manuscripts. They have been taught to read the manuscripts, although the tradition of writing is no longer taught, which means that the tradition of transmitting the manuscript’s content continues today. However, the tradition of writing and copying manuscripts no longer continues to complement the traditional practice of inheriting manuscript literacy. The cessation of this tradition results from structural changes in society, where the Latin script is established as the official script in various domains. For pragmatic reasons, primarily to facilitate learning in public schools, the people of Maluku have taught their children to write in Latin script and abandon the Arabic script.

Manuscript literacy is generally construed as the capacity to peruse and inscribe manuscripts, comprehend their historical context, and discern their interrelations. This proficiency typically alludes to the aptitudes held by manuscript scholars, however, discoveries at Hitu Messing suggest that manuscript proprietors commonly possess manuscript literacy. Indeed, the manuscript literacy of manuscript proprietors encompasses a more intricate array of knowledge. The stature of manuscript inheritors as cultural luminaries, such as monarchs and clergy, not only necessitates proficiency in reading and writing (focus group discussion, August 21, 2023); according to Waulath (interview on August 22, 2023), a preacher must grasp the historical dimensions of manuscripts and their utilization in societal cultural customs, such as selecting an apt manuscript for recitation during mosque dome replacement ceremonies. It may be asserted that their manuscript literacy is intricately entwined with societal and cultural norms within the community.

Given its continued relevance to the contemporary lives of Maluku residents, the majority of manuscripts are presently undergoing maintenance, albeit under varying conditions. The manuscript collection curated by Husein Hatuwe is better preserved than other collections from the former sultanate of Hitu, such as those in Morela. Husein’s collection is meticulously organized within glass cases, with maintenance efforts primarily involving select members of the Hatuwe family. Inventories and digitization initiatives have been carried out by academic teams representing various institutions, including Universitas Indonesia, IAIN Ambon, Universitas Pattimura, Religious Research and Development Agency, and the Language Agency, who have disseminated their findings from inventory and digitization efforts through printed publications and digital copies. However, Husen Hatuwe himself lacks a comprehensive understanding of how to effectively utilize these resources.

Traditionally, Husen Hatuwe employs cloves placed within the showcase shelves, aiming to deter pests that could potentially damage the manuscripts, such as mites and rats. Alternatively, manuscripts are sometimes stored in bamboo, although this practice may inadvertently complicate retrieval efforts.

Using glass material in shelving is also advantageous for regulating manuscript humidity, thereby mitigating mold formation. Generally, manuscripts under Husen Hatuwe’s ownership remain in satisfactory condition due to the conservation efforts undertaken by visiting researchers. These efforts involve the application of Japanese tissue to damaged manuscripts, the provision of improved storage containers, and thorough cleaning.

Conversely, the condition of other manuscripts presents a contrasting picture, often exhibiting signs of decay attributed to neglect. Notably, numerous manuscripts have become unidentifiable within the premises of Morela’s house due to their haphazard storage. Nonetheless, despite these challenges, the owner Nurhijah remains resolute in retaining possession of her manuscripts, expressing a preference for their preservation even if it means their eventual deterioration on-site rather than their transfer to other parties, as articulated by Nurhijah Manilet (primary data, interview on August 14, 2023). Similarly, Husain Hatuwe echoes a comparable sentiment, underscoring the profound emotional connection between owners and their manuscripts. Indeed, manuscripts are regarded as integral components of one’s identity and ancestral legacy (interview on August 22, 2023).

Moreover, disseminating manuscript content and associated educational endeavors entails further implications for manuscript owners. There exists a tradition wherein descendants of owners pursue education in religious institutions. For instance, Khatib Ismail Waulath of Hitu Messing was sent by his parents to study religion at an Islamic boarding school in Java since junior high school. According to Khatib Ismail (interview on August 16, 2023), this tradition is deeply ingrained within religious leader families in Jazirah Leihitu, representing a commitment to the exclusive right to religious leadership. A similar practice is observed within the Manilet family of Morela and the Hatuwe family of Wapauwe.

The tradition of manuscript preservation in Maluku is upheld primarily by individuals holding specific cultural positions within the community. This practice is rooted in the inheritance of manuscripts as cherished family heirlooms, serving to validate and uphold their cultural significance.

Given their status as familial heirlooms, manuscripts are particularly cherished by families of royal lineage and those of religious leaders, such as the esteemed Hatuwe lineage. Husen Hatuwe, for instance, regards the manuscripts in his possession as symbolic representations of his family’s esteemed role as religious leaders in the village of Wapauwe. His collection, predominantly comprising religious knowledge, notably about Islam, is deemed essential for any Islamic scholar aspiring to lead religious affairs within the village community. Given that the succeeding imam typically hails from the same lineage (Hatuwe), passing down these manuscripts to future generations holds significant importance. However, it is evident from field observations that this inheritance transfer is primarily limited to the physical handover of manuscripts, with the content remaining dependent on the individual awareness of the succeeding heir to engage with them. Notably, there is yet to be an established pattern of educational initiatives within families to internalize the values encapsulated within these manuscripts for future generations.

To date, there have been no reported instances of manuscripts being traded, although there are occurrences of some manuscripts being borrowed but not returned, often utilized for research purposes or as components of final college assignments. Most manuscripts in Jazirah Leihitu exhibit signs of damage attributable to the natural aging process. While the owners acknowledge the importance of preserving these manuscripts, they express a sense of resignation towards their inevitable deterioration, given the challenges in averting such damage (primary data).

5.3 Community Attachment and Participation in Manuscript Preservation in Ambon

The cultural milieu in which political leaders, specifically kings and religious leaders, notably imams in customary villages, are traditionally inherited along direct descent lines significantly shapes the limited attention given to manuscript preservation. This involvement encompasses physical upkeep, documentation, and the cultivation of cultural comprehension. The community also contributes to safeguarding cultural heritage through diverse actions in manuscript preservation, comprehending its significance and understanding its impact on cultural identity in Ambon. Analyzing the extent of community engagement in these pivotal aspects will yield more profound insights into how local traditions and wisdom persist and evolve within the framework of manuscript preservation.

Empirical observations indicate that concern and attachment to manuscripts are predominantly evident within inheritor families. Profound structural shifts, particularly through formal education, erode the broader community’s connection to manuscripts (focus group discussion, August 21, 2023), while formal education has transitioned from informal educational patterns (Quranic studies), where manuscript knowledge was traditionally imparted. Nonetheless, observational evidence suggests that the general community was once strongly attached to manuscripts.

Primary evidence indicates that most individuals are aware of numerous manuscript scrolls in their vicinity and their respective storage locations. However, the surrounding populace still needs to discover specifics regarding which manuscripts are stored and their quantities. Access to manuscripts, especially religious ones, is openly available to all without the need for special rituals, but this accessibility presents both advantages and disadvantages. The primary peril lies in physical damage to the manuscripts and cataloging issues, leading to disorganization. In both Morela and Wapauwe, stacking manuscripts without proper categorization poses challenges for owners in locating specific manuscripts. Conversely, manuscripts are dispersed in Hitu Messing and Hitu Lama, resulting in varied storage conditions.

Although cultural changes in Maluku progressed relatively slowly, many traditions involving manuscripts within the community have been abandoned. Presently, scroll manuscripts are exclusively recited during the appointment of individuals as imams/preachers, as observed in Hitu Lama and Hitu Messing. However, Friday sermons no longer utilize scroll manuscripts, as Husain Hatuwe asserts they “do not bring tranquility.” This assertion underscores the sermons’ failure to consider the Maluku community’s multi-religious conditions adequately.

In reality, manuscript contents in the former sultanate lands of Hitu continue to serve as reference sources for village communities regarding politics and religious values. Particularly for religious values, they remain integral to the identity of the predominantly Muslim community in Jazirah Leihitu. While shifts in values are discernible, Islamic Sharia still permeates the village communities of Kaitetu and Wapauwe, however, the association between these values and manuscripts is waning, as manuscripts no longer serve as the primary medium for religious education (focus group discussion, August 21, 2023).

Manuscripts that retain relevance in community life are utilized to determine the date of Ramadan fasting. The community in Jazirah Leihitu still consults manuscript owners to determine the date of Ramadan 1. Similar to genealogical manuscripts, such manuscripts are laminated by owners for self-preservation. However, lamination is unfortunately an unsuitable preservation method, as the heat and adhesive used render physical repairs impossible.

Field observations indicate that previous digitization and conservation efforts could have actively engaged the community. However, digitalization initiatives lacked accompanying training in manuscript care and management for owners and the surrounding community, rendering the digitization process unsustainable. Moreover, the tradition of manuscript copying has ceased, making existing manuscripts invaluable specimens. The surrounding community tends to overlook the importance of manuscript preservation, delegating this responsibility to more adept entities such as academics and government employees (especially the National Library). While owners are open to transitioning to digital mediums, they still regard the original form as superior. Husain Hatuwe, owner of the Wapauwe/Kaitetu collection, and Nurhijah Manilet, owner of the Morela collection, acknowledge the likelihood of manuscript damage but delegate this to others due to their limited preservation skills.

Education, notably higher education, presents a paradox. Awareness of the importance of manuscripts grows among the educated, especially those in philological fields who actively research these manuscripts. Conversely, the surrounding community increasingly disregards manuscript importance despite their past close ties to Maluku life and identity.

In the context of manuscript preservation, community perceptions, motivations, and obstacles play pivotal roles. Community perceptions of a particular cultural heritage’s importance can influence whether manuscripts are deemed valuable. Motivations for manuscript preservation may stem from historical, cultural, and social factors, however, obstacles such as resource shortages, lack of knowledge, or support can impede preservation efforts. This study aims to delve deeper into how community perceptions, motivations, and obstacles intersect and impact manuscript preservation efforts, offering a nuanced understanding of cultural heritage preservation dynamics.

5.4 Collaboration for the Sustainability of Manuscript Preservation in Ambon: Continuity of Traditional Knowledge

Although typically confined to the upper echelons of society, the cultural comprehension and local consciousness of classical Ambon manuscripts have effectively preserved the community’s emotional bond and the ethos of inheriting the manuscript contents. The presence of external researchers, engaged in both research and digitization endeavors, enriches the owners’ grasp of the historical context, values, and cultural significance encapsulated within these manuscripts. Additionally, successive generations pursuing advanced education, particularly those specializing in philology, contribute to the appreciation of their intellectual heritage.

This cognizance has, to a limited extent, emerged from governmental initiatives. Thus far, the Maluku Provincial Government has undertaken promotional efforts, periodically showcasing Ambon manuscripts in exhibitions at various levels. These endeavors serve to foster a sense of pride and understanding regarding the manuscripts’ significance among their owners, while also acquainting the broader audience with these manuscripts as part of their intellectual legacy from the past. However, deficiencies in skills and knowledge concerning manuscript care have led to considerable damage post-lending, with some manuscripts even being lost after borrowing.

Apart from the regional government, numerous central government entities such as the Maluku Language Office, the Ministry of Religious Affairs Research and Development Agency, the National Library, and universities have contributed through research and digitization endeavors. Furthermore, institutions like the British Library and the Center for Islamic Manuscript Studies and Philology are also engaged in digitization efforts.

The advantages of digitization in preserving traditional knowledge are substantial. Benefits such as enhanced accessibility, widespread dissemination, and the potential for technological advancements to analyze manuscript content yield positive outcomes and novel prospects. Furthermore, presenting traditional manuscripts in digital format makes the contained knowledge more accessible to the younger generation raised in the digital age. Consequently, valuable intellectual heritage can be appreciated by specific groups and accessed by a broader audience interested in delving into and experiencing the cultural richness of their ancestors. Several traditional manuscripts encompass diverse local knowledge, including insights into agriculture, traditional medicine, and customary rituals. This approach significantly aids in maintaining the relevance of manuscripts for the younger generation in Jazirah Leihitu, who are growing up in an environment replete with digital resources (Table 2).

Although digitization presents various advantages, maintaining the continuity of traditional knowledge contained in Ambon manuscripts remains the primary objective that must be considered. Interviews conducted with the younger generation in Jazirah Leihitu reveal that, due to their current level of digital literacy, accessing digitized manuscript materials is much easier for external parties than for the actual manuscript owners themselves. Furthermore, digitization initiatives do not adequately equip manuscript owners to independently perform maintenance tasks, resulting in a deterioration of both the quantity and physical condition of the manuscripts.

Despite ongoing efforts to preserve manuscripts among the people of Maluku through traditional practices and local knowledge, the lack of advancement in traditional manuscript care knowledge hinders the effective channeling of this preservation spirit. Consequently, manuscript owners often rely on external experts, particularly manuscript researchers, for assistance in caring for and maintaining these manuscripts (primary data).

The findings above highlight that, despite shared goals among various stakeholders, their efforts remain fragmented and unsustainable. This is evident from both qualitative and quantitative degradation observed in the manuscripts, including instances of missing manuscripts, physical damage, and subpar storage conditions in Jazirah Leihitu.

Conversely, preserving and considering the cultural values embedded in each manuscript during digitization efforts is imperative. Therefore, it is crucial to develop approaches that integrate physical manuscript protection with considerations of cultural values in the digitization process. This balanced approach will ensure the preservation of traditional manuscripts’ inherent values and meanings while also enhancing accessibility and understanding of traditional knowledge for present and future generations.

To achieve this, it is essential to ensure that the digitization process does not compromise the essence and significance of traditional manuscripts in their original form. A profound understanding of the cultural context, values, and language depicted in the manuscripts is vital to prevent any dilution of the intended traditional knowledge during the digitization process. Involving cultural experts, researchers, and relevant communities in the digitization process is crucial to safeguard the cultural authenticity and local wisdom embodied in these manuscripts, which have been passed down through generations (Marsh 2023).

To ensure the continuity of traditional knowledge, digitization should be viewed not as the ultimate objective but as a tool that facilitates the preservation and dissemination of such knowledge (Balogun and Kalusopa 2021). Employing physical safeguards for manuscripts and adopting a comprehensive approach to the cultural values embedded within Ambon manuscripts will effectively facilitate the transmission of this traditional knowledge to future generations. Consequently, digitization is a sustainable solution that fosters both the development and preservation of traditional knowledge, bridging the gap between a cherished historical legacy and an increasingly technology-driven future.

The research has identified and addressed the potential and challenges of preserving Ambon manuscripts, culminating in developing a more comprehensive and targeted, integrated preservation model. This model, known as the scaffolding model, offers a holistic framework for preservation endeavors (Figure 5).

Figure 5:

Scaffolding model for the preservation of Maluku manuscripts.

This model represents a progression of preventive preservation methodologies grounded in indigenous knowledge (Aghisni, Agustini, and Saefudin 2022). The preventive preservation model utilizes cultural rituals as collaborative platforms for community engagement, stewardship, and government participation. However, in Aghisni’s proposed model, all initiatives remain reliant on governmental funding, thus potentially encountering the perennial challenge of financial constraints. Moreover, the preservation approach heavily relies on traditional methods without incorporating efforts to enhance custodial proficiency in modern manuscript preservation.

The scaffold model devised in this investigation places emotional attachment, relevance, and a fervent commitment to manuscript preservation at the forefront of sustainable conservation efforts. This mirrors the traditional practices prevalent in Maluku, where active community involvement in self-preservation is prominent. Research findings underscore the pivotal role of this aspect in the ongoing conservation of manuscripts in Maluku, predicated on community self-sufficiency.

An additional benefit of this model underscores the importance of knowledge dissemination rather than the availability of funding. Empowering the local community with contemporary preservation techniques offers a more sustainable pathway compared to reliance on international financial aid.

Further advancement entails the expansion of actors engaged in the preservation process. The preventive preservation strategy overlooks the involvement of academia and other educational institutions (such as the Language Agency, Ministry of Religious Affairs Lecturers, Universities, and the National Library) as stakeholders responsible for preserving manuscripts within communities. These four stakeholders, namely 1) the local community, 2) stakeholders (the Maluku provincial government), 3) academia, and 4) users, position themselves as interim supporters until manuscript owners achieve preservation independence.

The term “local community” denotes the inhabitants residing in the vicinity of the manuscript storage area, excluding the manuscript heirs. Their involvement is evident in participating in cultural rituals that incorporate manuscripts, such as the designation of a sermon deliverer or alterations to mosque domes. Within this specific context, the local community assumes the responsibility of transmitting manuscript contents to subsequent generations. While primarily referring to the community residing near the manuscript storage area, this delineation remains flexible. In a broader local context, particularly within Maluku, the term “local community” may encompass communities invested in local manuscripts or local research communities. In a broader scope, the local community may also play a role in advocating for recognition from local government entities or in empowering themselves as indigenous communities.

Stakeholders specifically pertain to local government bodies and other governmental institutions associated with manuscripts, such as the Language Office of Maluku and the Cultural Heritage Preservation Center (BPCB) of Maluku. This cohort contributes through initiatives like exhibitions aimed at fostering appreciation for manuscripts among a wider audience. Cultivating this awareness serves as a strategy for promoting positive attitudes, aided by community socialization, the dissemination of translation findings, or adaptation into alternative formats such as academic publications. Furthermore, as a form of acknowledgment, at minimum, these manuscripts should be cataloged as cultural heritage within the Maluku cultural database.

Academics comprise researchers of ancient manuscripts, whether local, national, or international, conducting studies focusing on Maluku manuscripts. Their specific roles encompass digitization, dissemination, and contextual reinterpretation of manuscripts. Ethically, they bear responsibility for manuscript preservation and knowledge transfer to community stakeholders.

Users refer to entities utilizing Maluku manuscripts for economic or commercial purposes. This category is obliged to recognize these manuscripts as intellectual property belonging to the Maluku community. Hence, they are obligated to share proceeds generated from commercialization endeavors, such as producing batik or souvenirs derived from illuminated Maluku manuscripts, to support maintenance and preservation efforts.

Centralizing the community within this model involves decision-making through a bottom-up approach. This approach delegates final decision-making authority to community stakeholders, facilitating a simpler, more practical, and locally tailored process. Additionally, this model can mitigate social tensions among supporting factions (Verdini, Frassoldati, and Nolf 2017).

The elements in this scaffold model can work as a unified system only if preservation policies fulfill two key elements. The two key elements of this model are the transfer of preservation skills to community owners and the formulation of a code of ethics that ensures each party fulfills its role. These two aspects require awareness from actors (knowledge transfer) and policy instruments (code of ethics).

5.5 Two Key Elements of the Scaffolding Model: Preservation Mentoring and User Ethic

The scaffolding model relies on two critical elements to ensure its efficacy: preservation mentoring practices and user ethics. This study is supplemented by direct mentoring practices for manuscript owners. Activities were conducted in Morela, involving manuscript owners from three other observation areas.

The direct training provided by researchers aims to transfer the necessary knowledge and skills for caring, conserving, and repairing manuscripts. Fundamental principles imparted include tool usage and handling of manuscripts (utilization of gloves, masks, etc.), storage management (grouping, coding), content comprehension skills, and accessing digital manuscript data.

The execution of these activities can aid communities in preserving and conserving manuscripts as part of their invaluable cultural heritage. Furthermore, it can foster awareness of the significance of safeguarding cultural heritage for future generations (Figure 6).

Figure 6:

Foundational manuscript preservation mentoring practices.

Collaborative initiatives between the community and researchers are instrumental in fostering awareness and comprehension of the historical and cultural significance encapsulated within manuscripts. This collaboration empowers the community to actively participate in preservation and maintenance endeavors.

The preservation of cultural heritage through community engagement comprises several stages. Firstly, there is a need to enhance community awareness. Secondly, mentoring in fundamental preservation techniques, participatory conservation, and documentation of preservation efforts are essential to introduce proper methods for the care, conservation, and restoration of manuscripts, thereby aiding the community in understanding the historical and cultural values imbued within these manuscripts.

The second crucial aspect is user ethics, which play a pivotal role in the preservation context. The active involvement of communities and manuscript users is essential in upholding the physical integrity and cultural value of these historical artifacts. Formulating these ethics into a code of conduct would enhance their effectiveness in ensuring that each party fulfills its responsibilities.

User ethics in the context of preserving Ambon manuscripts signify a collective dedication to responsibly safeguarding and caring for manuscripts. This entails user behavior that prioritizes the physical protection of manuscripts from potential risks such as environmental damage, rough handling, or improper storage.

By internalizing these ethics, the community and individuals involved in preserving Ambon manuscripts function as custodians who prevent the possibility of physical degradation. The significance of shared responsibility in Ambon manuscript user ethics is also evident in collaborations between the local community and external stakeholders. These ethics facilitate cross-community engagement in preservation efforts, facilitating the exchange of knowledge and best practices. Additionally, understanding user ethics contributes to educating the broader community about the importance of collectively preserving these historical manuscripts.

Furthermore, user ethics play a pivotal role in fostering positive behavior in the use and access to Ambon manuscripts. Through respectful and cautious behavior, these ethics mitigate the risk of damage and misuse. Consequently, user ethics form a robust foundation for maintaining the physical integrity and cultural values embodied in Ambon manuscripts, while also shedding light on the significance of active participation in preserving this invaluable heritage.