Introduction
The beauty of Okura Tourism Park is a popular destination in Pekanbaru. Okura Tourism Village is located in the Rumbai Pesisir District of Pekanbaru, Riau Province. Okura Flower Park is one of the growing community-based ecotourism destinations in Sumatra.
This tourist attraction boasts beautiful natural charm, surrounded by natural forests, rivers, and enhanced by the beauty of Malay culture. In recent years, the development of Okura Park ecotourism has attracted attention as a source of livelihood for the community through environmental conservation.
Ecotourism management in Okura Park relies on community participation. The function of natural resources can be maximized through effective ecotourism management (Marlina et al., 2022). Community involvement in management is crucial in ecotourism to avoid the risk of being driven by external parties, unsustainable, and socially exclusive.
This study aims to explore the level of community participation and the role of Okura residents based on gender, age, and profession in the planning, implementation, and decision-making related to the operation of natural ecotourism. Furthermore, this study seeks to identify socio-cultural barriers, institutional roles, and the integration of local knowledge within an ecotourism framework.
The development of community-based tourism villages must have a sound development strategy for sustainable ecotourism. In the section on the sustainable tourism development plan, the idea of community-based tourism village development becomes crucial (Arintoko et al., 2020).
With a sound development strategy, tourism villages can continue to grow and keep up with current trends. Promoting community-based tourism (CBT), an activity that can successfully combat the issue when planned and run locally, is one of the most popular tactics.
Even though community-based tourism frequently occurs outside of the company’s official boundaries, your practices include responsible tourism activities that permit the community to participate, from an intercultural perspective, actively, and adequate management of the natural and cultural heritage, based on the principles of equity and the distribution of local benefits (Sarabia-Molina et al., 2022).
Suansri (2003) Numerous studies conducted in Indonesia have shown that local populations serve as both economic beneficiaries and protectors of the country’s natural resources.
Institutional structures such as POKDARWIS (Tourism Awareness Groups), BUMDES (Village-Owned Enterprises), And customary councils can play a key role in community life by providing support and training for economic development.
Promoting socioeconomic development and offering assistance and training opportunities to communities can be crucial to the advancement of any region, but they are especially vital in rural areas (López-Estrada et al., 2023).
Ecotourism participation can involve all genders, ages, and positions. Currently, not only can men help develop ecotourism, but women must have equal rights in ecotourism development. Women now play a significant role in regional development through rural tourism-related activities, thanks to the reorganization of rural economies (Segovia-Pérez et al., 2019). With the collaboration of all communities, regardless of gender, age, and position, ecotourism can develop well.
Previous research has also emphasized the importance of integrating local wisdom and traditional ecological knowledge into ecotourism practices to enhance visitor experiences and conservation outcomes (Satria et al., 2022).
For rural communities like Okura, these elements are not simply cultural assets but living knowledge systems that underpin environmental and social identities. Ecotourism can further develop by equipping communities with traditional ecological knowledge and developing local wisdom to boost their economies. Eco-tourism is defined as nature-based travel that focuses on two main aspects: biodiversity protection and livelihood enhancement (Samal & Dash, 2023).
Research Method
This study employed a qualitative descriptive research design to explore how the Okura Village community participates in ecotourism development and how institutional, social, and cultural factors influence their involvement. The qualitative approach was chosen because it allows for an in-depth understanding of local perceptions, lived experiences, and community dynamics within the ecotourism setting.
Data were collected through semi-structured interviews with ten participants, representing a diverse range of roles in Okura’s ecotourism ecosystem. These included two security guards, four food and beverage vendors, one tent rental operator, and three domestic tourists.
This participant distribution enabled the researchers to capture the perspectives of residents directly involved in operational activities as well as visitors who interact with local services.
The interview instrument consisted of ten guiding questions focusing on:
- Levels and forms of community participation
- Institutional roles (Pokdarwis and BUMDes)
- Socio-cultural and capacity barriers
- Integration of local wisdom
- Economic and environmental impacts
- Indicators of sustainability from the community’s perspective
All interviews were recorded, transcribed verbatim, and coded manually. The data were analyzed using thematic analysis, following the stages of familiarization, coding, theme generation, and interpretation. Themes were developed to identify recurring patterns, local concerns, and contrasts across respondents’ experiences. To ensure trustworthiness, the researchers used data triangulation by comparing responses from community members, institutional actors, and tourists.
Finding and Discussion
Findings 4.1. Level and Forms of Community Participation
Community participation in Okura’s ecotourism is primarily focused on operational and implementation roles. Most residents are actively involved in maintaining cleanliness, ensuring visitor safety, and serving tourists.
Security staff, like Pak Ahmad (55), stated, “Saya ikut dalam menjaga kawasan wisata, terutama malam hari. Partisipasi saya lebih ke pelaksanaan, bukan perencanaan” (My participation is more in execution, not planning). Similarly, vendors like Bu Siti (45) are active in sales and community work, noting, “Saya aktif jualan tiap akhir pekan dan ikut gotong royong bersih area wisata” (I actively sell every weekend and participate in communal cleaning of the tourist area).
However, their involvement in planning and decision making remains notably limited, typically confined to community leaders or Pokdarwis representatives. Women, especially vendors and homemakers, expressed a desire for greater inclusion in planning meetings and tourism promotion programs, suggesting a gap in participatory governance.
4.2. Institutional Roles and Effectiveness
Community engagement is primarily facilitated through Pokdarwis (Community Tourism Awareness Group) and BUMDes (Village-Owned Enterprise). Pokdarwis has proven relatively effective in organizing events and managing volunteer teams, serving as the coordination channel for security personnel like Pak Ahmad. BUMDes, on the other hand, oversees rental services and financial coordination, mediating participation for those who rent land, such as
Pak Dedi (42) said, “Melalui BUMDes, karena saya sewa lahan di area wisata” (Through BUMDes, because I rent land in the tourist area). Despite this framework, several respondents noted that coordination between these institutions could be improved.
Some residents felt decisions were still top-down, and Pak Dedi also mentioned, “Kurang komunikasi antar anggota kadang bikin salah paham” (Lack of communication among members sometimes causes misunderstandings). This suggests a need for a more participatory institutional structure.
4.3. Socio-Cultural and Capacity Barriers
Several challenges were highlighted, particularly socio-cultural and educational limitations. Older residents felt less confident interacting with tourists from outside Riau, while training opportunities in hospitality, communication, and digital marketing remain scarce.
Pak Joni (38), a security staff member, cited, “Hambatan utamanya kurang pelatihan soal pariwisata” (The main obstacle is the lack of training about tourism). Cultural norms also heavily shape participation; men typically handle logistics and security, while women dominate sales and service activities. Additionally, basic infrastructure barriers were mentioned, such as Bu
Aminah (50) noted, “Kadang kendala listrik dan tempat teduh kurang” (Sometimes the constraints are electricity and lack of shade).
4.4. Integration of Local Knowledge
Okura’s local wisdom has begun to be incorporated into ecotourism activities, although this integration is still informal and sporadic. Vendors offer traditional Malay food; for example,
Bu Siti sells “makanan khas seperti lepat dan air nira” (special foods like lepat and nira water). Local conservation practices are also evident, such as traditional fishing methods, river conservation, and maintaining bamboo forests. Pak Dedi highlighted the use of sustainable traditional materials: “Kami masih pakai air kelapa lokal dan cangkir plastik” (We still use local coconut water and plastic cups). Pak Hendra (60), a community figure, mentioned using the customary welcoming rite “baselang”.
4.5. Economic Impact and Benefit Distribution
The economic impact has been positive for those directly engaged. Respondents, particularly vendors and service providers, reported noticeable increases in income during weekends and holidays. Bu Siti reported her income “naik sekitar dua kali lipat waktu ramai wisatawan” (increases about twofold when there are many tourists), and Pak Ahmad received “tambahan penghasilan dari lembur wisata” (extra income from tourism overtime).
The emergence of new micro-businesses indicates a positive economic ripple effect. However, these benefits are seasonal and concentrated among active individuals. The distribution of benefits remains a core challenge.
Bu Siti observed, “Masih banyak yang untungnya belum rata, penjual lama lebih dikenal” (Still many whose profits are not yet evenly distributed, older vendors are more known). Furthermore, Bu Rina (60) noted that participation often requires capital: “yang belum punya modal tenda belum bisa ikut usaha ini” (those who don’t have tent capital cannot participate in this business). Critically, there is no formal profit-sharing or compensation mechanism for non-participating residents affected by disturbances like waste or noise.
4.6. Environmental Awareness and Sustainability
Ecotourism has successfully increased residents’ awareness of environmental conservation. This awareness translates into active behavioral shifts, such as conducting routine clean-up activities and educating visitors about respecting biodiversity.
Pak Dedi observed that “Warga mulai stop buang botol ke sungai” (Residents are starting to stop throwing bottles into the river), and children are taught to sort waste (Bu Siti). Several local strategies for sustainability emerged organically, including rotating security duties, setting limits on visitor capacity, and organizing community clean-ups every Sunday.
Pak Ahmad mentioned creating “jadwal ronda dan pelatihan dasar keamanan ekowisata” (patrol schedules and basic ecotourism security training).
4.7. External Partnerships and Indicators of Success
Partnerships with government agencies, academics, and NGOs have provided valuable support, such as training and promotion. For example, university researchers have helped design tourism maps and conduct marketing workshops, and Bu Aminah received “pelatihan dari universitas tentang kemasan ramah lingkungan” (training from the university about eco-friendly packaging).
However, participants hoped for more sustained engagement beyond short project cycles. From the community’s perspective, success is holistic. Pak Hendra summarized this view: “Jika masyarakat sejahtera dan alam tetap lestari, itulah keberhasilan sejati” (If the community is prosperous and nature remains sustainable, that is true success). Other key indicators are the cleanliness of the environment, the number of returning visitors, and the preservation of local customs.
Discussion
The findings highlight a clear disjuncture in Okura between operational involvement (high) and strategic participation (low). The concentration of planning power among leaders, despite a desire for inclusion from women and vendors, confirms the assertion by Llorente-Alonso et al. (2024) that empowerment must encompass social and psychological aspects, not just economic gains.
The institutional framework, despite the effectiveness of Pokdarwis and BUMDes, requires improved participatory mechanisms to resolve issues like poor communication (Pak Dedi) and the perception of top-down decision-making. Establishing a more transparent and equitable structure is necessary to ensure the legitimacy and sustainability of the community governance model.
Socio-cultural and capacity constraints, notably the scarcity of hospitality training (Pak Joni) and the gender-based division of labor, limit the community’s overall competitiveness. Addressing these requires targeted capacity-building initiatives that account for the specific needs of older residents and informal workers.
Moreover, the integration of local wisdom, while beginning organically through traditional food and conservation practices, must evolve into a structured approach, such as developing formal “eco-cultural packages”. This would transform local heritage into a distinctive product and simultaneously strengthen community identity.
The pervasive challenge of unequitable benefit-sharing tempers the positive economic ripple effect. The concentration of income among active participants (Bu Siti, Pak Ahmad) and the capital barrier for others (Bu Rina) support prior research by Gebreyesus et al. (2022), which emphasizes equitable distribution as a core challenge in community-based tourism.
The lack of a formal compensation mechanism for non-participating residents poses a risk of creating social tension, necessitating the establishment of a transparent collective fund managed by BUMDes to ensure broader community acceptance and social equity.
The significant rise in environmental awareness and stewardship, evidenced by active cleanups and behavioral shifts (e.g., stopping river pollution), demonstrates the potent role of ecotourism as a platform for environmental education.
The emergence of organic sustainability strategies (rotating security, visitor limits) reflects a strong sense of collective ownership. These grassroots efforts, however, would be strengthened by consistent, sustained external support from the municipal tourism office.
Finally, the community’s holistic definition of success—valuing environmental integrity and social pride alongside economic viability — aligns with the sustainability dimensions proposed by the Kaimovs and Skarupins (2024). Effective partnership models must therefore prioritize co-creation and long-term mentoring over short-term interventions to support this comprehensive vision.
Conclusion
This study highlights the central role of community participation in shaping sustainable ecotourism in Okura Village. The findings show that residents are highly engaged in operational tasks—such as maintaining cleanliness, ensuring safety, and providing services to
visitors—yet their involvement in planning, decision-making, and tourism governance remains limited. This imbalance indicates the need for stronger participatory structures that give all community members, including women and informal workers, a more active voice.
Institutional bodies such as Pokdarwis and BUMDes play important roles in coordinating activities and managing resources, but challenges related to communication and top-down decision-making still persist. Addressing these issues is crucial for building transparent, inclusive, and accountable governance.
Ecotourism has contributed positively to the local economy, with increased income for vendors and service providers. However, benefits are unevenly distributed, especially for those lacking capital or access to business opportunities. A more equitable system, such as profit-sharing schemes or community funds, could help mitigate social disparities.
A major strength identified in Okura is the rise in environmental awareness, reflected in regular clean-up activities, improved waste management practices, and community-led sustainability initiatives. Meanwhile, local wisdom, traditional foods, cultural rituals, and conservation practices have begun to enrich the ecotourism experience, though it remains informal and requires more systematic integration.
Ultimately, sustainable ecotourism in Okura will depend on three key elements: empowered community participation, strengthened and transparent institutions, and long-term partnerships with academic institutions, NGOs, and government agencies. By reinforcing these components, Okura Village can continue to grow as a resilient, community-driven ecotourism model that preserves cultural identity, protects the environment, and enhances local livelihoods.
Author:
- Dita Yarohma
- Lala Imaliyah
- Lidya Nurjannah
English Education, University of Riau
Lecturer: Dr. Novitri, M.App.Ling
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