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1,660,000 results
Journal of Sustainable Development
ccsenet.org
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inderscience.com
ccsenet.org
witpress.com
jsd-africa.com
sciencepublishinggroup.com
in nitypress.info
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v10n4p121 URL: https://doi.org/10.5539/jsd
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Keywords: forest conservation, shifting cultivation system, local wisdom, Indigenous, Moronene, planting, cultural,
Indonesia
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researchgate.net
3,630 results
5 of 1990 on conservation of natural resources and ecosystems
assets.ww d.panda.org
rimbasatwa.com
scribd.com
sites.google.com
tunza.eco-generation.org
factso ndonesia.com
pdfsr.com
mfp.or.id
change.org
orangutanprotection.com
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2017 122 issue of this paper
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Society does not dare to violate the provisions of the gods
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(b) system and community organizations
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and (g) technology and equipment system (Koentjaraningrat, 2000:2)
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and (3) cultural manifestation (physical), human's work which can be touched or seen
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2) Theory of human attitude toward its invisibility
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3) Theory of religious ceremonies
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According to Quaritch Wales (1949)
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Theoritical Model 3.1 Traditional Knowledge System According to Haryati Soebadio (cited in Ayatrohaedi, 1986:18)
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Local knowledge was relied upon decision making at the local in everyday life
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In this Study, the concept of natural resource conservation refers to Law No
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While the concept of forest as in law no
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After that, the lands are planted by agricultural crops
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The forests will not cause permanent damage as caused by other forest harvesting system
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The land recovery system is called "rotation"
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In general, the fallow period lasts for 7-10 years
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(2) the god of re, called Sangia Mponga'e
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(3) The god of wind, called Sangia Laamoa
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The forest becomes a protected forest
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(3) The population are native tribes of Moronene
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(4) the main livelihood is shifting cultivation which based on local wisdom
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In addition to the human instrument, some equipment such as
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2017 126 farmers in the elds
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Inombo forest is customary land used speci cally as productive area
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On this stage, the large trees called monea are easy to be cut
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3) Monea (cutting huge trees) After umowu, the following event is monea activity
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Monea is carried out in mutual cooperation (meliuha), by male group of farmer
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To ensure the security during combustion (bruning), then every farmer doing mekere meheasi
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In general, motasu activity (planting upland rice) made 15 days after planting the corn
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The tools used are pointed round wooden stick on one end called "potasu"
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When the seed is nished, then the container is lled again with seed
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jsd.ccsenet.org Journal of Sustainable Development V ol
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Montoria means to preserve and maintain the crops
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Mongkotu activity during the harvest season is the most important phases for farmers
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It is because mewuwusoi means "harvest festival by the end of the year
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Mododo means pounding rice in a mortar together, usually four people
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Conclusion The implementation of local wisdom values in forest conservation
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It is about the e orts to save the forest
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It is divided into four divisions: (1) Totongano Inalahi (forest issue)
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(2) Totongano Lombo (agricultural issue)
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(3) Totongano Kadadi (wildlife issue)
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dan (4) Pembue a (health/traditional issue)
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Mengungkap Kearifan Lingkungan Sulawesi Selatan (Revealing local wisdom of enviorenment in South Sulawesi)
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Pusat Pengelolaan Lingkungan Hidup Regional Sulawesi, jsd.ccsenet.org Journal of Sustainable Development V ol
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Paper of World Library in Information Congress Durban
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Pengelolaan sumber daya dan Lingkungan (Natural resource and enviorenmental management)
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Gadjah Mada University Press, Cetakan IV
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3,780 results
Research Design, Pendekatan Kualitatif, Kuantitatif, dan Mixed
etd.repository.ugm.ac.id
derrymayendra.blogspot.com
bukalapak.com
zanafa.com
tokopedia.com
slideshare.net
researchgate.net
bukalapak.com
binaprajajournal.com
istanaagency.com
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Human Ecology A Theory Of Community Structure
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worldcat.org
books.google.com
amazon.com
journals.uchicago.edu
coursehero.com
agris.fao.org
trid.trb.org
tandfonline.com
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The Ronald Press Company New Yor (Fauzi 2012:63)
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Etika Lingkungan (Enviorenmental ethic)
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Kearifan Lokal Pengelolaan Hutan Adat (Local wisdom in customary forestry management)
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Raja Grapindo Persada, Jakarta
tapsikusuka.blogspot.com
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journal.uta45jakarta.ac.id
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repository.widyatama.ac.id
ijstr.org
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Metodologi Penelitian Kualitatif (Qualitative research methodology)
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blasemarang.kemenag.go.id
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id.123dok.com
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academia.edu
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Wana Aksara, Banten Indonesia
menyelamatkandanaulimboto.wordpress.com
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Kaindea: Adaptasi Masyarakat dalam Pengelolaan Hutan di Pulau Wangi-Wangi, Kabupaten Wakatobi
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core.ac.uk
link.springer.com
10,300 results
Disertasi, Universitas Padjadjaran, Bandung
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studylib.net
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Kearifan Lokal dalam Perspektif Budaya Sunda (Local wisdom in Sundanese culture)
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Shifting Cultivation in Southeastern Asia
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snipplet.store
ucpress.edu
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cultivationofcrops.blogspot.com
worldcat.org
simcards.store
books.google.com
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en.wikipedia.org
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University of California Press, Berkley & Los Angeles, USA
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2350072.r.bat.bing.com
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epub. .uns.ac.rs
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Metode Etnogra (Ethnographical method)
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Naskah Tanam Padi oleh To Moronene di Rumbia (Planting rice of Moronene in Rumbia)
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Editor: Paulus Florus ed., Grasindo, Jakarta
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2 Department of English Studies, Faculty of Teacher and Education Science, Halu Oleo University, Kendari,
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Correspondance: Rekson Solo Limba, Department of Sociology, Faculty of Social and Political Science, Halu
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E-mail: rekson_unhalu@yahoo.com Received: June 6, 2017 Accepted: July 19, 2017 Online Published: July 30,
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v10n4p121 Abstract This research is a case study conducted in the village of Indigenous Moronene
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system based on local wisdom of Moronene tribe, as one of the patterns of forest
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This study applied a "descriptive-qualitative", to describe the social and behavioral conditions of indigenous
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knowledge - local and skills to manage forests for agricultural elds, is quite e ective in
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the system of grouping the forest area into four zones, including: Inalahipue (rainforest), Inalahi Popalia
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The practices of shifting cultivation occur in the Inombo forest areas from generation to
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two laws as guidelines and instructions regulating the management of natural resources, namely: (1) Law
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form of resource management and utilization is done wisely to ensure the balance of supply
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Successful implementation of the conservation is highly depending on the degree of public participation
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Thus, conservation is the responsibility of the government together with the community, especially indigenous
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In regard to conservation of natural resources, application of local wisdom of the community
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There are many local people in Southeast Sulawesi who have local knowledge, particularly in
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forest management of Kaindea, as an adaptation strategy in Kaindea forest management system in
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Likewise Wakuasa (2016) examined the local wisdom of ethnic Muna in the context of
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forest conservation in agricultural eld systems as one of the main livelihood of Moronene in
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local wisdom in responding to the problems of life, among others in the agriculture eld
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Therefore, the author raised the indigenous Moronene issue as the main jsd.ccsenet.org Journal of
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Indigenous Moronene, hereinafter in this study abbreviated as MAM, has a variety of local
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religious, such as believe in the existence of gods who control the universe, including human
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"law of the three stages" (Johnson, 1981) that, on the "theological stage" people believe in
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(four) gods called: (1) God of the Land, (2) God of Fire, (3) God of
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In their beliefs, the four gods are incarnate form of God, or elements that
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In reality of MAM, the four gods have been a source of inspiration of
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symbolic count four", namely the phrase "asa, orua, otolu, opaa" or 1,2,3,4 as a symbol
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grouping of forest areas into four zones as mentioned above, namely: (1) Inalahipue, (2) Inalahi
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have supernatural powers (supernatural), which dominate and control the universe, including the human life, and
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In culture, the beliefs greatly in uence the behavior of indigenous peoples and at the
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The key problem of this study is, "how are the process and implementation stages
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festival by end of the year as a ritual greeting farmers thanks to the giver
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The aims is analysing and explaining the process and stages of working at agricultural
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of human beings who are not rooted in the instincts, but only triggered after going
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(2) a group of experts, to understand culture through the 7 seven elements, namely:
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(1) the form of culture (abstract), in the form of ideas, values, norms, regulations and
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(2) the form of culture as social systems, namely all forms of society behavior
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such as traditional knowledge systems - local, is as one of the forms of culture
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that culture from the essence of the culture of relationship between human and nature and
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give up without a lot of e ort that can be done to strugle it, therefore,
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be fought by human, and therefore man is always trying to change and conquer the
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The implication of this theory that is that people who have local knowledge and
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of sacred", it is beyond the capacity and power, therefore human should ask for its
quizlet.com
sacred-economics.com
stepbible.org
religion.emory.edu
sacredgeometryinternational.com
sacredweb.com
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it is essentially in uenced by the belief system (animism) about the existence of supernatural
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to religious beliefs (b) theories that orient to the human attitude towards the supernatural or
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there is a supernatural ability to work strongly in the human soul that can lead
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according to the religious system, belief and religion in the world centered on
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the basic principle of this theory is approaching the problem in a di erent way
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Smith considers that the bersaji ceremony is an activity to encourage a sense of
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of a subtle substance called zielestof, namely the one who gives life and motion to
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In another view, Tylor (1873) explains that animism is a belief in the existence
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This theory is a forerunner to the emergence of human consciousness would be their
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In another source, it is a system of human behavior to obtain something he
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2.3 The Local Wisdom Theory The local wisdom theory has long been perceived bene ts
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exist, then wisdom and discernment are the only tools that can be used by
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To understand the notions of local wisdom, it needs to put forward some de nitions
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the term of local wisdom , means as the ability of local culture are facing
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americanaejournal.hu
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Keraf (2002:289) a rms that local wisdom is all forms of knowledge, beliefs, comprehension or
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Furthermore, Sibarani (2012:113) suggests the concept of local wisdom in two perspectives, namely from
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The cultural value sees local wisdom as the aplication of local culture values, while
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In this sense, the local wisdom is a regulation/custom value based on customary law
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can be understood from three perspectives, namely: (1) the structural perspective, (2) cultural, and (3)
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Firstly, the structural perspective views local wisdom as the uniqueness of the social structure
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Secondly, cultural perspective considers local wisdom as the value created, developed and maintained by
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Thirdly, the functional perspective sees the local wisdom as community s ability to play roles
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become very sensitive and cautious, especially in managing and utilizing forest (conservation), so that the
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customs and the natural resources, especially forests as area/ acreage that will be utilized for
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the concept of local wisdom , or also referred jsd.ccsenet.org Journal of Sustainable Development
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the nation approppriate the character and capabilities of its own with the result that led
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culture element, because the culture in each area potentially become local genius, with requirements, tasted
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Indigenous knowledge is any form of knowledge and behavior of local communities that have
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food production, water and health, and how to adapt on environmental change and social change
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through oral tradition ways such as in terms of cultural values, skills, behavior, and other
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3.2 Concept of Natural Resource Conservation Essentially, natural resource is source of human life,
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The concept of natural resource consists of either renewable natural resources or converse of
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5 of 1990, which regulates all kind of natural resource conservation and management to
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of land containing natural resources which dominated by plant trees in its natural forms that
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3.3 Shifting Cultivation System Etymologically, Shifting cultivation system can be explained from two aspects,
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Firstly, shifting cultivation is the oldest system in the world which has already existed
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The system applies a rotation model which is called shifting cultivation or slash and
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system which cultivates land forest by clearing and burning in the dry season, then cleaned
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After the use of 1 to 3 harvest seasons, the eld is rested to
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But the longer the fallow period is the better to achieve the quality of
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Based on the relevant literature review and theories as described in the previous chapter,
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mentioned above, that essentially, local wisdom is the overall values prevailing in society as
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values that generates traditional knowledge systems Local Wisdom Values Environmental Cultural Tradition
Religious jsd.ccsenet.org Journal
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2017 125 in the form of customs and procedures of the management/utilization of natural
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The application of traditional knowledge system carried out carefully in accordance with the customs
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human to be able to adjust or adapt to both the physical environment and to
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to make local wisdom as a guide in addressing and resolving social problems, either in
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they are there believe in in the 4 (four) major gods as embodiments symbol "divinity"
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and (4) the god of water, called, Sangia Olaro (Interviewed: Mansur Lababa, 55 years
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the implications on local wisdom, especially in grouping the forest area into 4 (four) regions
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is the forest core (primary) in the mountainous area that serves as supporting forest
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the status of the forest is forbidden forest that cannot be used treated by
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it is determined as production forest area which can be used by residents, either as
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is the forest which consists of savannah desert (reeds), and partly groups of small
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Research Methodology This research is a case study on local wisdom of MAM associated
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This approach was applied to describe the social and behavioral conditions of indigenous people
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This research was conducted in Kampung Adat Moronene, Huka ea La ea in Taman Nasional
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It was determined as a research location due to some reasons: (1) the location
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(6) The local people have established the indigenous institution, called Lembaga Adat Moronene Totongano
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This study applied emic method as one of strategies to get the data that
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informant to deliver all data and information related to the research problem, according to their
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supposed to happen, or "what people think" by researcher (dassain), but based on "what in
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(FGD) or focus groups, which presents a group of stakeholders with a qualitative approach requires
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research, it can be controlled by a researcher through "ethics method", in which the researcher
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"the researcher himself" and research assistants who were recruited for the eld research that preceded
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digital camera, recorder, diary and others are used for data collection to record the
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This approach will allow the research data at any time can be changed
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This study involved involves two elements in the community: (1) MAM in Kampung Huka'ea-La'ea,
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(2) External informants such as element of government of Bombana and element of social
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Mo onto Wita (selection of cultivation area) The rst stage is to nd select locations
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sample soil, hereinafter "predicted" (dikilala) to determine the nature and character of the forest area,
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indication, so the farmers will calculate a good time to do the next phase, namely
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This activity is the stage of cleansing the root shrub, small trees and weeds
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This activity can be done by group of farmer, both adult women and men
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This activity includes the hardest stage in the shifting cultivation system where the huge
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4) Humuni (burning stage) After felling trees (monea) stage, the next activity is humuni
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This activity should wait until the dried process and felled results by the heat
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cleansing of twigs, dried leaves on the boundary area around the elds so the
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The term modahai, wungkali, and montunu inoto are a series of activities carried out
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Branches of wood are cut, designed, stacked at some place called inoto, and then
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6) Mewala (making fences of cultivatio n eld) While waiting for the planting season
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Mewala means "make the fence" to secure the acreage eld crops in the elds
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7) Planting Stages In the shifting cultivation systems of MAM, there are two stages
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Both of these activities carried out after clearing the land or ready for planting,
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Planting activities, both corn and upland rice is done by men and women with
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To get a lot of results, then the seed corn or rice should be
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men are in front position to make a hole, then followed a group of women
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To make the stick sharp and durable, the end of the stick should be
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The place of seed is called balase mpowuwuiha, it is a kind of bags
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These containers lled with rice seed of ± 1 liter and hold by each
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This activity also usually done by meliuha (mutual assistance), but usually, more often done
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2017 127 9) Montoria (keeping birds away) The term montoria is one step ahead
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The montoria is a very hard job because the person incharge should control and
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One way to help make nightly guard is by fencing around the eld and
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10) Mongkotu (cutting rice) The term "mongkotu" also called "mosowi", which means cutting the
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The tool used to cut the rice called "ani-ani" sometime called pongkotu , it is
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In the harvest season, the owners of the eld rejoice prepare a variety of
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into a "new rice" to be consumed by the family, because eating "old rice" is
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ritual performed by a group of farmer communities led by Tompuroo, at the end of
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" The philosophy of mewuwusoi ritual, the party held joy by all members of the
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This activity commonly carried out at the home of Tompuroo, but can also be
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In Moronene farming culture, ritual end of the year "mewuwusoi" essentially contains four meaning
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a) An expression of gratitude to God as the fortune giver, in this case
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b) An expression of gratitude to Sangkoleompae who has been willing to live in
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c) To let go the harvest year and accompanied the departure of Sangkoleompae back
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d) To feed to the public, as an expression of sharing with others over
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Besides the four meanings, mewuwusoi is also a symbolic meaning as the "split
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Mododo implies ritual to release years and accompanied the departure of Sangkoleompae back to
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it split apart in order to create sound when struck on the body of the
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This is done by some people as a ritual to call Sangkoleompae to come
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principally local values can be used as an e ective way to nd solutions of
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In the ancient, before court and modern law system exist, such a local wisdom
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In the structure of customary institution, it has been organized the division of obliation
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in Huka eaLa ea, both shifting cultivation farmers and the gatherers of forest product cannot be separated
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With the local wisdom, MMA has interest on both utilizing and protecting the forest
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cordwood have to be replanted with the same plant or other seed such as silk
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2017 128 Maluku dan Papua, Kementrian Negara Lingkungan Hidup RI, dan Masagena Press Akullo,
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Indigenous Knowledge in Agriculture : A Case Study of The Challenges in Sharing Knowledge
pdfs.semanticscholar.org
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ruforum.org
link.springer.com
journals.sagepub.com
slideshare.net
sajim.co.za
arccjournals.com
climate-policy-watcher.org
core.ac.uk
3 results
Sistem Perladangan dan Kearifan Tradisional Orang Dayak Dalam Mengelola Sumber daya Hutan (Shifting
cultivation
tandfonline.com
researchgate.net
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Mengelola Konservasi Sumber Daya Alam Hayati Berditionalbasis Pengetahuan Tradisional dan Kearifan Lokal
(Natural resource
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Metodologi Penelitian Kualitatif Aktualisasi Metodologis ke Arah Ragam Varian Kontemporer (Qualitative reaserch
methodology, contemporer
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Sistem Perladangan di Indonesia: Suatu Studi Kasus dari Kalimantan Barat (Shifting cultivation: a case
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Sesaot Lombok Barat (Community forest program: a case study in pretected forest of Sesaot, Lombok
researchgate.net
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Kearifan Masyarakat dalam Pengelolaan Lingkungan di Indonesia di Masa Mendatang (Local wisdom in
enviorenmental
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Rindu Ladang, Perspektif Perubahan Masyarakat Desa Hutan (Yearning of agricultural eld, transformation
perspective of
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Strategi Pengelolaan Hutan, Upaya Menyelamatkan Rimba Yang Tersisa (Forest management strategy, an e ort of
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(2002) Kebudayaan Moronene: Berbagai Ritual Sekitar Mata Pencahariannya Hidupnya, Tinjauan Gepgra s, Historis
dan Antropologis
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Penguasaan dan Penggunaan Tanah Kawasan Hutan, Menuju Penguasaan dan Pendayagunaan Berwawasan
Lingkungan, Berkelanjutan dan
amazon.ca
goodreads.com
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2017 129 Otonomi Daerah (Controlling and the use of forest area in enviorenmental perspective
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Pembangunan Kehutanan Indonesia Baru Re eksi dan Inovasi pemikiran (Forest development in Indonesia, a new
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