By themselves, values and attitudes are complex psychological constructs. Linking the types of values and attitudes people can have towards nature, in this case, a subset of nature- hornbills and their habitats, proved to be even more complicated and mind exhausting.
Technically speaking, values are general preferences for end states or ways of acting. They serve as goals that apply to different context and underlie more specific attitudes, preferences and behaviours. Values people have towards Hornbills in Singapore are generally positive as evident from the appreciation and support the public has given for the Singapore Hornbill Project. According to Stephen Kellert and Carolyn Merchant categorization of value types, the success of this conservation initiative reflects that people hold humanistic, scientific and bio-centric value types.
Humanistic value is the primary interest and affection people have for individual animals. (Oriental Pied) Hornbills can be considered a charismatic megafauna. They have lot of lovable characteristics, most notably its size and breeding behaviour; It is exciting to see a large bird flying around in the city, it has become a symbol of what can be done to bring back wildlife into a city if suitable efforts are made. Being monogamous, it symbolizes family values such as commitment and loyalty.
Scientific value is the interest in the physical attributes and biological functioning. A large reason of how the whole project came about is the lack of knowledge about the species; attaining knowledge about it and engaging in its conservation are rewards in and of itself.
Outside Singapore, hornbills hold a special significance in Sarawak, Kalimantan, which also goes by Negeri Kenyalang (Land of the Hornbill).
Sarawak coat of arms (source: Wikipedia)
The Iban, Sarawak’s largest Dayak tribe reveres the Rhinoceros Hornbill. There is a whole culture built around the Rhinoceros Hornbill. Still practicing animistic rituals, they regard the Rhinceros Hornbill as a bird of omen. They are associated with the upperworld, act as intermediaries between the powerful deity Singalang Burong and the human world and used to be related to headhunting raids (which are banned today). The Gawai Kenyalang (Hornbill Festival) is an important part of their culture. At the climax of the ceremony, the sacred hornbill is elevated atop a tall pole and has a hole inserted through its body. The Rhinoceros Hornbill is the subject of many of their architecture and artwork.
(Source: http://www.metmuseum.org/Collections/search-the-collections/50013793)
According to anthropologist Florence Kluckhohn and social psychologist Fred Strodtbec, all cultural belief systems can embody 3 basic descriptions of the human- nature relationship. Basically, it’s either
1) humans holds dominion over nature,
2) humans exist in harmony with nature or
3) human are the subordinate of nature.
For the Ibans, the attitudes they have likely fall under the third one. As you can see, for the Ibans, the Rhinoceros Hornbills constitute an indispensable part of their society. It shapes their attitudes, values and identity. How does it translate behaviour/policy wise? It’s hard to say. Hornbills are protected by the state in Borneo. Traditional hunting, using hornbill casques and feathers for decorative cultural purposes are phasing out. But it still exist.
There are currently no official surveys done in the local or around the regions regarding the attitudes, identity and values people have on hornbills. Though Oriental Pied and Rhinoceros Hornbills are quite common, they still face, and not to mention other rare species of hornbills, constantly face threats such as deforestation, logging and hunting. Does their existing attitudes, values and identity toward the hornbills have a correlation in conservation efforts? How would these play a role in future (much needed) conservation efforts? Knowing more about identity , values and attitudes in specific social contexts would help in planning and structuring conservation efforts.