Causes of environmental degradation is the exploitation of natural resources by humans, either by governments, companies and communities who have an interest and its own access. Thus there contestation and conflict between them. As a result of contestation, the cause of economic inequality in income among the local communities with government perusahaandan. Ironically the result of such resources into the country mostly developed countries. Developed countries live pay, and we finish off the State resources. This further extends from Sabang to Merauke, because the successful development of income per capita assessed. Impact of exploitation has resulted in natural disasters such as floods, damage to marine biodiversity, and others. Therefore, the exploitation of natural resources, can not ignore local wisdom, because it serves as a counterweight to local wisdom and aligning the environment. Similarly, the local knowledge that had been considered unscientific, have no method, but in practice it could prove its existence in minimizing the disaster as a result of degradation and natural phenomena.
Bibliography
Agrawal, A, "Indegeneous and Scientific Knowledge: Some Critical Comments. Indigenous Knowledge and Development Monitor ", 3 (3): 3-6. 1995. Amalamien, "Local Knowledge-Based Scientific Research", 2008. Various Sources
Bryant, Raymond L, Sinead Bailey, "Third World Political Ecology", Routledge, New York, 1997.
Emil Salim, Sustainable Development ", LP3ES, Jakarta, 1993.
Hans J. Daeng, "Man, Culture and Environment Anthropological Review", Student Reader, Yogyakarta, 2008.
Poerwanto Day, "Culture and environment in the perspective of anthropology," the Student Press, Yogyakarta, 2008.
Herbert Marcuse, "One Dimensional Man: Studies in Ideology of Advanced Industrial Society", Routledge, New York, 2002.
Johan Iskandar, "Disaster Mitigation Through Local Wisdom", Kompas, October 6, 2009.
Lester R Brown, "Challenges of Environmental Problems of Man How to Build Community Based Healthy Living Environmental Sustainability", Yayasan Obor Indonesia, Jakarta, 1992. Lowe, Celia, "Wild Profusion: Biodiversity Conservation in an Indonesian Archipelago", Princeton University Press. Sub-topic of Reason The Reason for this: 19-23, 2006.
Nygren, A, "Local Knowledge in the Environment-Development Discourse: From Dicotomies to Situated Knowledge", Critique of Anthropology 19 (3): 267-288, 1999.
Watts, M, Chapter 16. Political Ecology, in Eric Sheppard and Trevor J. Barnes [eds.], A Companion to Economic Geography. Oxford: Blackwell Publishers Ltd.. sub-topic of knowledge, power, practice pages 263-265, 2003.
Friday, July 29, 2011
Thursday, July 28, 2011
Discussion of Local Wisdom and Knowledge in Society #2
For those communities who have experienced the eruption in 1919, 1951, 1966 and 1990 refused to evacuate because there are no signs of nature such as (1) falling he-he wan wan from the top, (2) birds or other animals are still reads, (3 ) trees around the crater no one has died withered / dry. And again the elder as Mbah Marijan, known as Mbah Ronggo said that in addition there has been no sign of it, he has not received "DI". What is done by mbah Ronggo and community Kelud is an effort of local communities (local wisdom) to understand the natural behavior of volcanic eruptions based on historical experience Mbah Ronggo insisted would not evacuate. And we see with drama Kelud does not end with the eruption even though instrumental technology is supposed to erupt.
Based on the literature of animal behavior changes such as the endangered animals down the mountain, animals or birds fell silent silent (no silence) or wild animals that suddenly become easily captured or domestic animals behaving strangely in the cage, often appear before increasing volcanic eruption phase.
There are various possible causes of this incident between assessments due to the existence of electromagnetic waves and radiation keluarbersamaan with upward movement of magma, causing strain and cracks. As a result of magma pressure at the rock layer caused strain and resulted in the emergence of electromagnetic waves, and cracks that lead to magnetic radiation. Waves and low-frequency electromagnetic radiation hingg high. Strain and low if the radiation caused by magma pressure too low, otherwise the strain and high electromagnetic radiation in-karenakan high magma pressure. Wave and a certain frequency EM radiation will be easy and must be received by the animals as a threat so the animals are behaving unusually.
Examples of local wisdom and knowledge of the other is in South Sulawesi on indigenous Tanatowa, Kajang, Bulukumba. Indigenous peoples have a positive attitude in dealing with nature and environment, derived from religious values, customs, and advice-advice that inherited both verbally and non verbally. The source value is known as the Plug ri Kajang, the ancestral form of message (spoken text) that contains 120 articles and 19 chapters of which contain environmental management system. One section of the message reads: Anjo boronga anre nakkulle nipanraki. Punna nipanraki boronga, nupanraki kalennu (Forest should not be tampered with. If you break it, then just as you damage yourself). In addition, we can also see other article, which reads: Anjo natahang ri boronga karana pairs. Rettopi tanayya rettoi there (Forest could be sustainable because it is guarded by customs. When the earth is destroyed, it also destroyed traditional).
In that regard, the indigenous people are known to the division of the region, namely first, the area for cultivation to be enjoyed together, secondly, the forest community that every citizen is allowed to cut down a tree, but first need to plant a replacement tree and third, the forest custom (borong karamaq) which should not be encroached upon at all (Andang Basri, 2006). Violation of this provision will be sanctioned indigenous peoples, in the form of the base of the lashes or a fine of certain amount of money, according to the existing 'tanayya, a traditional justice system Kajang. They also have a traditional institution called tau limayya (an organization comprised of five members), led by someone who holds ammatowa, whose primary job regulate tree felling, collection of rattan, honey bees and harvesting in indigenous forests, as well as catching shrimp.
Kajang wisdom of indigenous peoples in managing their natural resources are articulated through traditional media such as myths, rituals, and messages of the ancestors, but actually contain ecological knowledge, the system of knowledge about the ecosystem functions of forests as a counterweight. Even the description above shows the four elements of environmental wisdom, that value system, technology, and traditional institutions. Not only on indigenous peoples Kajang, in South Sulawesi, there are a number of local people who have the wisdom of the environment, such as lontaraq (book) Sawitto that store of knowledge about how to cut trees for house poles, and the need to replace felled trees with new trees; the role of customary institutions uwaq or uwattaq on society in the Regency Sidenreng Towani Tolotang Rappang in controlling the utilization of natural resources; the role of ritual and Aluk the Toraja people associated with plants and animals; ceremony macceraq tasiq (clean sea) who ever practiced by people Luwu in the past; and others.
In connection with the conservation or development of sustainable environmental management systems, forms of environmental wisdom as expressed is important and can be synergized with modern knowledge systems. It has also been confirmed in Act No. 23 of 1997 on environmental management aspects of human behavior that was a integral part in environmental management. Examples of conservation interest is the initiative put forward in the greening of mangrove communities in Tongke-tongke, Sinjai District on the Eastern Seaboard early half of the 1990s (Robinson & Paeni, 2005). Mangrove planting is intended to protect the village and the local pond society from abrasion. They make the rules logging is done in seven cycles yearly. This effort gave birth to the economic impact, in which residents can obtain additional economic income families by collecting the roots of a dead mangrove fuelwood for household needs. However, recently gave birth to these efforts that involve community conflict concerning the ownership status between the Forest Service Sinjai District has the authority to regulate logging, and the Fisheries Department has the authority to cut down mangroves to be a pond.
Back on the existing legal system, that natural resources control the rights of many people controlled by the State, the participation / presence of local communities, both individually nor communal ignored and defeated by the interests of investors (companies and agents of global capitalism). The government will not forget the importance of tradition or culture of the society in managing the environment, local culture is often considered something that is outdated in the present century, so that planning often does not involve the community, whereas they depend also of natural resources, so much conflict conflict.
The conflict we can see from the history of forest and natural resource exploitation occurs between the pro and cons, between the communities affected by the company in this case had the permission of exploitation by the State, and also between the community and the State itself as in the exploitation minerals in Papua where local communities are dealing with Freeport, the people of North Sumatra with Indorayon, Community Sumbawa with Newmont Nusa Tenggara, and so forth. When we look at the case, we know that the source of the conflict between another first, as a stronger intervention of capital in the national economic system, as seen from the progress of the State per capita income, thus resulting in excessive partiality to financiers.
Second, the dominance of State or Government in positioning itself as the most entitled to the determination of the direction of development, so that the centralization of decisions and government policies have become a natural thing, ignore the existence of local communities who also have a stake in resource use is the delivery mechanism of the conquest of them. Their knowledge is considered unscientific and has no methods and can not be justified, so that they become marginalized.
Third, the weakening of formal state guarantees and protection of the rights of local communities in legislation nasional.Berbagai problems, such as Freeport, has long received the attention of experts belonging to the structuralist. One approach is the structuralist approach to the actor who introduced Bryant and Beiley through a book entitled The Third World Political Ecology (2001). This approach rests on the concept of politicized environment that has the assumption that environmental problems can not be understood separately from the political and economic context. So the problem of managing the environment is not a mere technical issue.
According to Bryant and Beily, there are several assumptions underlying the approach of this actor. First, that the costs and benefits associated with changes in the environment enjoyed by the actors is uneven. Second, that the distribution of costs and benefits that are encouraging the creation of uneven social and economic inequality. Third, that the socio-economic impacts that are different from changes in the environment also has political implications, in the sense that there is a change of power in relationships with other actors.
One of the important actors are the state (state). State has two functions, both as actor and patron users of natural resources, which therefore also states often have conflicts of interest. However, theoretically, much criticism of this country's existence, like that delivered Bryant and Beiley (2001). One of them because the state makes efforts to solve environmental problems, due to the countries in the world is trying to pursue economic development, including trying to attract multinationals to invest in its territory that often times sacrificing the environment.
The second actor is a businessman, both multinational and national companies. The actor is often touted as a force of capitalism. Other actors actors are ordinary people who are the weakest party in this politicized environment. Actor masses are almost always undergo a process of marginalization or susceptible to various forms of environmental degradation. Environmental degradation and marginalization are connected to each of three money. Because, according to Marcuse's One Dimensional Dominate through the book of nature associated with the domination of fellow humans. This happens because human beings and nature is seen as mere commodities and exchange rates so that dehu-manisasi be inevitable and so is the exploitation of nature.
This happens also because the other actors, such as the state, employers, or any ¬ multinational companies, have greater political power in controlling the use of natural resources than the people. In fact, in the Freeport case of multinational companies have greater power than the state. This then infuriated non-governmental society as other important actors that demanded a temporary closure of Freeport.
The process of environmental management is better done with more looked at the situation and local conditions so that its management approach can be adapted to local conditions of the area to be managed. This view seems relevant to be implemented in Indonesia by looking at the condition of society and culture as well as the physical elements of each region may have similarities as well differences. Thus, management strategies in each region will vary according to local circumstances. Noteworthy are the values and norms shared by a society which is the wisdom of the community in natural resource management and environment.
Basically, the original culture of Indonesia has shown that pro-environmental philosophy, such as in Java is famous for its philosophy of Hamemayu Hayunig bawana, Tri Hita Karana Bali and Nature unfurled So the teacher in the Land of Minang. Then there are also various wisdom traditions, such as Sasi in Maluku, Awig-Awig in Nusa Tenggara, Net Village in Java, the Sunda Mountain Nyabuk that add cultural richness of Indonesia's pro environment. Meanwhile, religions embraced by the people of Indonesia, ranging from Islamic, Hindu, Christian, Buddhist and Confucian, also proved to teach its followers to always maintain and preserve the natural surroundings. Even according to him, today some religious organizations in Indonesia have established institutions that are engaged in environmental management. Thus what is meant by scientific knowledge by Lowe named as a reason not the only one who can explain a problem scientifically, but there is also unreason in this local knowledge that can not be ignored its existence.
Based on the literature of animal behavior changes such as the endangered animals down the mountain, animals or birds fell silent silent (no silence) or wild animals that suddenly become easily captured or domestic animals behaving strangely in the cage, often appear before increasing volcanic eruption phase.
There are various possible causes of this incident between assessments due to the existence of electromagnetic waves and radiation keluarbersamaan with upward movement of magma, causing strain and cracks. As a result of magma pressure at the rock layer caused strain and resulted in the emergence of electromagnetic waves, and cracks that lead to magnetic radiation. Waves and low-frequency electromagnetic radiation hingg high. Strain and low if the radiation caused by magma pressure too low, otherwise the strain and high electromagnetic radiation in-karenakan high magma pressure. Wave and a certain frequency EM radiation will be easy and must be received by the animals as a threat so the animals are behaving unusually.
Examples of local wisdom and knowledge of the other is in South Sulawesi on indigenous Tanatowa, Kajang, Bulukumba. Indigenous peoples have a positive attitude in dealing with nature and environment, derived from religious values, customs, and advice-advice that inherited both verbally and non verbally. The source value is known as the Plug ri Kajang, the ancestral form of message (spoken text) that contains 120 articles and 19 chapters of which contain environmental management system. One section of the message reads: Anjo boronga anre nakkulle nipanraki. Punna nipanraki boronga, nupanraki kalennu (Forest should not be tampered with. If you break it, then just as you damage yourself). In addition, we can also see other article, which reads: Anjo natahang ri boronga karana pairs. Rettopi tanayya rettoi there (Forest could be sustainable because it is guarded by customs. When the earth is destroyed, it also destroyed traditional).
In that regard, the indigenous people are known to the division of the region, namely first, the area for cultivation to be enjoyed together, secondly, the forest community that every citizen is allowed to cut down a tree, but first need to plant a replacement tree and third, the forest custom (borong karamaq) which should not be encroached upon at all (Andang Basri, 2006). Violation of this provision will be sanctioned indigenous peoples, in the form of the base of the lashes or a fine of certain amount of money, according to the existing 'tanayya, a traditional justice system Kajang. They also have a traditional institution called tau limayya (an organization comprised of five members), led by someone who holds ammatowa, whose primary job regulate tree felling, collection of rattan, honey bees and harvesting in indigenous forests, as well as catching shrimp.
Kajang wisdom of indigenous peoples in managing their natural resources are articulated through traditional media such as myths, rituals, and messages of the ancestors, but actually contain ecological knowledge, the system of knowledge about the ecosystem functions of forests as a counterweight. Even the description above shows the four elements of environmental wisdom, that value system, technology, and traditional institutions. Not only on indigenous peoples Kajang, in South Sulawesi, there are a number of local people who have the wisdom of the environment, such as lontaraq (book) Sawitto that store of knowledge about how to cut trees for house poles, and the need to replace felled trees with new trees; the role of customary institutions uwaq or uwattaq on society in the Regency Sidenreng Towani Tolotang Rappang in controlling the utilization of natural resources; the role of ritual and Aluk the Toraja people associated with plants and animals; ceremony macceraq tasiq (clean sea) who ever practiced by people Luwu in the past; and others.
In connection with the conservation or development of sustainable environmental management systems, forms of environmental wisdom as expressed is important and can be synergized with modern knowledge systems. It has also been confirmed in Act No. 23 of 1997 on environmental management aspects of human behavior that was a integral part in environmental management. Examples of conservation interest is the initiative put forward in the greening of mangrove communities in Tongke-tongke, Sinjai District on the Eastern Seaboard early half of the 1990s (Robinson & Paeni, 2005). Mangrove planting is intended to protect the village and the local pond society from abrasion. They make the rules logging is done in seven cycles yearly. This effort gave birth to the economic impact, in which residents can obtain additional economic income families by collecting the roots of a dead mangrove fuelwood for household needs. However, recently gave birth to these efforts that involve community conflict concerning the ownership status between the Forest Service Sinjai District has the authority to regulate logging, and the Fisheries Department has the authority to cut down mangroves to be a pond.
Back on the existing legal system, that natural resources control the rights of many people controlled by the State, the participation / presence of local communities, both individually nor communal ignored and defeated by the interests of investors (companies and agents of global capitalism). The government will not forget the importance of tradition or culture of the society in managing the environment, local culture is often considered something that is outdated in the present century, so that planning often does not involve the community, whereas they depend also of natural resources, so much conflict conflict.
The conflict we can see from the history of forest and natural resource exploitation occurs between the pro and cons, between the communities affected by the company in this case had the permission of exploitation by the State, and also between the community and the State itself as in the exploitation minerals in Papua where local communities are dealing with Freeport, the people of North Sumatra with Indorayon, Community Sumbawa with Newmont Nusa Tenggara, and so forth. When we look at the case, we know that the source of the conflict between another first, as a stronger intervention of capital in the national economic system, as seen from the progress of the State per capita income, thus resulting in excessive partiality to financiers.
Second, the dominance of State or Government in positioning itself as the most entitled to the determination of the direction of development, so that the centralization of decisions and government policies have become a natural thing, ignore the existence of local communities who also have a stake in resource use is the delivery mechanism of the conquest of them. Their knowledge is considered unscientific and has no methods and can not be justified, so that they become marginalized.
Third, the weakening of formal state guarantees and protection of the rights of local communities in legislation nasional.Berbagai problems, such as Freeport, has long received the attention of experts belonging to the structuralist. One approach is the structuralist approach to the actor who introduced Bryant and Beiley through a book entitled The Third World Political Ecology (2001). This approach rests on the concept of politicized environment that has the assumption that environmental problems can not be understood separately from the political and economic context. So the problem of managing the environment is not a mere technical issue.
According to Bryant and Beily, there are several assumptions underlying the approach of this actor. First, that the costs and benefits associated with changes in the environment enjoyed by the actors is uneven. Second, that the distribution of costs and benefits that are encouraging the creation of uneven social and economic inequality. Third, that the socio-economic impacts that are different from changes in the environment also has political implications, in the sense that there is a change of power in relationships with other actors.
One of the important actors are the state (state). State has two functions, both as actor and patron users of natural resources, which therefore also states often have conflicts of interest. However, theoretically, much criticism of this country's existence, like that delivered Bryant and Beiley (2001). One of them because the state makes efforts to solve environmental problems, due to the countries in the world is trying to pursue economic development, including trying to attract multinationals to invest in its territory that often times sacrificing the environment.
The second actor is a businessman, both multinational and national companies. The actor is often touted as a force of capitalism. Other actors actors are ordinary people who are the weakest party in this politicized environment. Actor masses are almost always undergo a process of marginalization or susceptible to various forms of environmental degradation. Environmental degradation and marginalization are connected to each of three money. Because, according to Marcuse's One Dimensional Dominate through the book of nature associated with the domination of fellow humans. This happens because human beings and nature is seen as mere commodities and exchange rates so that dehu-manisasi be inevitable and so is the exploitation of nature.
This happens also because the other actors, such as the state, employers, or any ¬ multinational companies, have greater political power in controlling the use of natural resources than the people. In fact, in the Freeport case of multinational companies have greater power than the state. This then infuriated non-governmental society as other important actors that demanded a temporary closure of Freeport.
The process of environmental management is better done with more looked at the situation and local conditions so that its management approach can be adapted to local conditions of the area to be managed. This view seems relevant to be implemented in Indonesia by looking at the condition of society and culture as well as the physical elements of each region may have similarities as well differences. Thus, management strategies in each region will vary according to local circumstances. Noteworthy are the values and norms shared by a society which is the wisdom of the community in natural resource management and environment.
Basically, the original culture of Indonesia has shown that pro-environmental philosophy, such as in Java is famous for its philosophy of Hamemayu Hayunig bawana, Tri Hita Karana Bali and Nature unfurled So the teacher in the Land of Minang. Then there are also various wisdom traditions, such as Sasi in Maluku, Awig-Awig in Nusa Tenggara, Net Village in Java, the Sunda Mountain Nyabuk that add cultural richness of Indonesia's pro environment. Meanwhile, religions embraced by the people of Indonesia, ranging from Islamic, Hindu, Christian, Buddhist and Confucian, also proved to teach its followers to always maintain and preserve the natural surroundings. Even according to him, today some religious organizations in Indonesia have established institutions that are engaged in environmental management. Thus what is meant by scientific knowledge by Lowe named as a reason not the only one who can explain a problem scientifically, but there is also unreason in this local knowledge that can not be ignored its existence.
Wednesday, July 27, 2011
Discussion of Local Wisdom and Knowledge in Society
Nygren (1999) Local knowledge is a problematic term. Local knowledge is considered unscientific, so that local knowledge is distinguished from scientific knowledge which was introduced by the western world. Meeting point between local knowledge is not scientific and that science is both lie on how to understand their own world. Local knowledge can be traced in the form of a pragmatic and supernatural. Knowledge in the form of pragmatic concerns about the relevance of knowledge of natural resource utilization, and in the form of the supernatural, when that knowledge becomes as though unscientific (unreason). For the pragmatist, the knowledge to change, because connected with the other party of its territory. Local knowledge is always regarded as the opposite of western knowledge of a scientific nature, universal, has methodological dologi and verifiable. Local knowledge is considered to be local, limited and do not have the methodology and so on. This distinction is unconsciously to maintain the distinction between scientific knowledge and local knowledge of the western (eastern countries), which in turn maintains the view between eastern and western colonialism.
Communities with knowledge and local wisdom has been in public life since ancient times ranging from prehistoric times until today, wisdom is a positive behavior in humans relate to nature and the surroundings which can be sourced from religious values, customs customs, advice ancestors or local culture (Wietoler, 2007), who wakes up naturally in a community to adapt to its surroundings, this behavior develops into a culture in an area and will evolve from generation to generation, in general, cultural local or regional culture understood as a growing culture in a region, whose elements are the culture of tribes who lived in the area.
Examples of local wisdom is made in the Kars region sewu mountain. People in the area of Gunung Kidul Kars most have eyes on Disabled-daily as farmers who use land around the notches Kars (doline) as agricultural land that is managed by the community. Agricultural land is managed independently by people with conventional technologies they have learned from the time of his ancestors for generations and have traditionally been developed to achieve better results in accordance with the development and land use changes. The need for water as fertilizer on agricultural land area into land-permasa experienced by farmers in managing their land, the availability
existing natural resources provide options to the community to be able to manage it manually, this condition results in the efforts of communities to manage water resources that exist on the surface and subsurface traditionally using local wisdom wisdom-both of which contain elements of myth or belief and cultures as an order of society prevailing in the area around Gunung Kidul.
existing natural resources provide options to the community to be able to manage it manually, this condition results in the efforts of communities to manage water resources that exist on the surface and subsurface traditionally using local wisdom wisdom-both of which contain elements of myth or belief and cultures as an order of society prevailing in the area around Gunung Kidul.
Man must treat the environment around it as a residence that has given everything for us, so there is a big responsibility to maintain and manage, the development of simple technology in managing its resources will always be maintained to keep the tradition, to motivate and maintain public confidence in manage the area so that the community's role as a key element in maintaining the balance of natural resources around them. Local knowledge should be in the forefront in implementing development programs in the Kars region to encourage the community as a key actor in efforts to develop its natural resources.
In Gunung Kidul people have lived for years in the areas of drought and water shortages despite having a reserve of water below the surface of a very large number, geological factors in this region as an area of limestone are undergoing a process of dissolution, resulting in the surface region is an area a dry, people utilize water resources from the lake-lake Kars and caves that have water sources. Gunung Kidul wisdom of communities in managing the environment is done worked together to preserve water resources by protecting existing and create custom rules that provide restrictions to the people democratically to give a negative assessment of the impact that will result if not done, for can maintain and manage water resources that exist.
In Gunung Kidul people have lived for years in the areas of drought and water shortages despite having a reserve of water below the surface of a very large number, geological factors in this region as an area of limestone are undergoing a process of dissolution, resulting in the surface region is an area a dry, people utilize water resources from the lake-lake Kars and caves that have water sources. Gunung Kidul wisdom of communities in managing the environment is done worked together to preserve water resources by protecting existing and create custom rules that provide restrictions to the people democratically to give a negative assessment of the impact that will result if not done, for can maintain and manage water resources that exist.
Local culture in an area must remain preserved for the natural condition of the environment is maintained, many government programs are conducted in the area of Gunung Kidul in the utilization and management of subsurface water resources to meet the needs of people in all areas of Gunung Kidul, but the program has been run by the government does not make the local cultural community as a reference in implementing development programs in these areas, Kars region has a distinct characteristic of the condition of other areas, the leaching process which has resulted in a change in the characteristics of limestone, many infrastructure development piping systems should be able to supply the water needs for people to be not functioning at any given time due to the blockage of the pipe-flow blockage caused by the process of dissolution, the rocks at passing the water source. Many lakes are not able to Kars
longer work due to construction of reservoirs around the lake and carried out dredging to deepen the water bin with the assumption will be able to increase the amount of water supply, but rather it must pay dearly in the loss or malfunction of the lake as a result of the loss of existing sources of water into the subsurface through rock fractures caused by the loss of this layer of mud (terarosa) that serves as a water barrier. So a lot of piping system and water reservoir that was built just to be a monument that can not function.
Since time immemorial people in the area of Gunung Kidul had been living in the drought, but they have a way to adapt to the surrounding nature in meeting their needs for daily necessities and agricultural land, it continues until today, although many people already started to leave to seek a living elsewhere who are usually in big cities, but people in the area of Gunung Kidul Kars keep doing the wisdom of the environment that has become a local culture that is still developed by the local community. Many environmental wisdom in this region that the program for the community to manage the environment and water resources and to develop tourism in the area of Kars both natural attractions and special interest tours cave. (Petrasa Discourse, 2008).
Local people who live on the slopes of Mount Merapi, Central Java, for example, has had the ability to predict the likelihood-dinya eruptions happen. These include using various types of indicators of wild animals that come down the slope beyond the habit in normal environmental conditions. In ethics, the use of natural indicators are quite rational given the various types of animals with the instinct has a high sensitivity in feeling the ever increasing soil temperature due to increased levels of volcanic activity so that they move.
Moreover, in avoiding the risk of catastrophic eruption of Mount Merapi, a local resident on the slopes of Mount Merapi, also have local knowledge in building settlements in an environment full of natural disaster risk volcanic eruptions. Settlements are usually clustered in the flat land surrounded by fields.
Houses were always set up facing the opposite direction of Mount Merapi. That is, draw upon their views, so that the houses are not accessible spirits who inhabit the Mount Merapi bullies. However, ethics can be interpreted that the dwelling houses are built facing the main road that ran north-south or south-north so that if an eruption occurs, they can immediately fled towards the village main street. Various examples of ecological wisdom of local communities can also be found in various local community groups in Tatar Sunda. In Kampung Naga society in Tasikmalaya and Garut in the southern village of Hamlet, for example, the construction of settlements and other land use has traditionally always governed by the zoning system. Thus, local knowledge system of society can be integrated in the analysis of environmental risks and mitigation of natural disasters based on the study of science or an ethics. (Johan, 2009)
Moreover, in avoiding the risk of catastrophic eruption of Mount Merapi, a local resident on the slopes of Mount Merapi, also have local knowledge in building settlements in an environment full of natural disaster risk volcanic eruptions. Settlements are usually clustered in the flat land surrounded by fields.
Houses were always set up facing the opposite direction of Mount Merapi. That is, draw upon their views, so that the houses are not accessible spirits who inhabit the Mount Merapi bullies. However, ethics can be interpreted that the dwelling houses are built facing the main road that ran north-south or south-north so that if an eruption occurs, they can immediately fled towards the village main street. Various examples of ecological wisdom of local communities can also be found in various local community groups in Tatar Sunda. In Kampung Naga society in Tasikmalaya and Garut in the southern village of Hamlet, for example, the construction of settlements and other land use has traditionally always governed by the zoning system. Thus, local knowledge system of society can be integrated in the analysis of environmental risks and mitigation of natural disasters based on the study of science or an ethics. (Johan, 2009)
If we look back when we do not yet have the technology, how to survive the Indonesian people in ancient times in the face of disaster? How many examples of local wisdom that has saved a lot of people but hardly known. As an example of local knowledge save that which was developed Simelue island community that survived the tsunami of December 26, 2004 have saved thousands of human beings. Island people Simelue Genesis learn from the tsunami disaster that occurred in a few decades ago (tahuh 1900) and develop early warning systems with shouts semong which means withdrawal of the sea and immediately ran toward the hilltop. This term is always socialized in a way became fables by the local community leaders so that these terms became embedded and entrenched Simelue hearts of every resident of the island.
This term is saving almost all the people of the island Simelue though geographically located very close to the epicenter of the disaster. People from the island Simelue and work along the west coast of Sumatra became a hero for saving a lot of people by asking and forcing people immediately ran quickly toward the high ground when she saw the sea recede. Examples of local wisdom is often published in the media and broadcast through electronic media, even so when the tsunami hit Pangandaran beach in July 2006 the local community did not immediately fled the beaches even close to the beach to take a fish so many victims of the tsunami at the time.
This term is saving almost all the people of the island Simelue though geographically located very close to the epicenter of the disaster. People from the island Simelue and work along the west coast of Sumatra became a hero for saving a lot of people by asking and forcing people immediately ran quickly toward the high ground when she saw the sea recede. Examples of local wisdom is often published in the media and broadcast through electronic media, even so when the tsunami hit Pangandaran beach in July 2006 the local community did not immediately fled the beaches even close to the beach to take a fish so many victims of the tsunami at the time.
Another example is shown by a KH Muzamil Basuni Hasan, head of Pondok Pesantren (ponpes) Al Hasan is situated in the village of Kemiri, Panti, Jember because of concern for the environment changes around it, he could save 400 ¬ santrinya seeing anomaly, which in rainy conditions somewhat heavy but not flood waters recede even more. Apparently there has been a landslide upstream section is closed or temporarily stem the flow of rivers. Once the dam breached the land floods occur. All could see how the entire complex the lowest dam boarding school and many destroyed mud karenanya.Ini means the Indonesian nation can survive by learning directly from nature and try to continue to know ("niteni") behavior in natural surroundings, so they created a lot of wisdom adopted by the local communities surrounding communities.
Local knowledge is growing because for hundreds of years by geological, climatological, geographical and social conditions of disaster-prone demographic Indonesia earthquake, tsunami, volcano, landslide, flood, hurricane, light hardness, forest fires, social conflict, and other infectious diseases so on. In the development of local wisdom began terpojokkan / marginalized dikarena the advent of western science. This happens because the local wisdom has no scientific evidence that can be rationally acceptable.
Local knowledge is growing because for hundreds of years by geological, climatological, geographical and social conditions of disaster-prone demographic Indonesia earthquake, tsunami, volcano, landslide, flood, hurricane, light hardness, forest fires, social conflict, and other infectious diseases so on. In the development of local wisdom began terpojokkan / marginalized dikarena the advent of western science. This happens because the local wisdom has no scientific evidence that can be rationally acceptable.
As we all know about mid-June 2006 of Mount Merapi in Yogyakarta, an increase in activity until the alert level 1 with the consequences of people living in the area of Mount Merapi have been evacuated. Evacuation begins with the help of officials and volunteers.
Mbah Marijan and relatives are not showing anxiety and nervousness, still remained calm. Why not take refuge mbah why? Mbah Marijan replied calmly "It's what's up?, Mount Merapi would erupt yet, still coughing kenalpotnya only and do not lead here. So why should I fuss, and I have not been able wangsit of grandparent Merapi. Mbah Marijan can see white light (cleret) emanating from the summit of Mount Merapi to the bottom that will indicate the release of the hot cloud (wedus trash) that came out in the direction of cleret. In October-November 2007 Kelud actively expressed at the level of alert by the Center for Disaster Mitigation and Volkanologi Geology (PVMBG Bandung) and firmly say that theoretically the level of seismicity, temperature changes, the level of de-formation and based on the history of eruptions in the past then it should Kelud has erupted. By kerenanya all the people who live in the 10 km radius must be evacuated .
Mbah Marijan and relatives are not showing anxiety and nervousness, still remained calm. Why not take refuge mbah why? Mbah Marijan replied calmly "It's what's up?, Mount Merapi would erupt yet, still coughing kenalpotnya only and do not lead here. So why should I fuss, and I have not been able wangsit of grandparent Merapi. Mbah Marijan can see white light (cleret) emanating from the summit of Mount Merapi to the bottom that will indicate the release of the hot cloud (wedus trash) that came out in the direction of cleret. In October-November 2007 Kelud actively expressed at the level of alert by the Center for Disaster Mitigation and Volkanologi Geology (PVMBG Bandung) and firmly say that theoretically the level of seismicity, temperature changes, the level of de-formation and based on the history of eruptions in the past then it should Kelud has erupted. By kerenanya all the people who live in the 10 km radius must be evacuated .
Tuesday, July 26, 2011
Flood Disaster Mitigation in Yogyakarta
Disasters are a frequent occurrence in recent years and the disaster is no longer a strange word to us. Almost every season, even every month is always a disaster. Rainy season for example, for some people this season is a season that brings a blessing, but some people again this season will bring disaster. For farmers, for example, an initial planting of the rainy season where water is easily available and the plants can grow. Rain stopped some time ago and with a sufficiently high temperature, making the farmers and the government concerned about the shortage of food supplies.
This concern did not last long, after several weeks of rain fell. When it rains it comes the various disasters that many casualties. Landslides in West Java and the floods in Jakarta are some disasters that hit the country after it rains. Catastrophic events in the form of floods and landslides triggered by the reduced area of forest cover due to deforestation happening everywhere. Watershed (DAS) that serves as the main regulator of the water cycle and nutrient cycle of decreased function and quality are very large. In 2005 the government has established 62 DAS in critical condition with 17 watershed of which are in Java (Department of Public Works, 2006).
Damage to the environment and the criticality of the Watershed is one of the causes of the disaster that struck the State Capital. Region upstream land use and poor drainage systems for waste and decreasing the location of the water catchment is a culprit of floods in Jakarta. Flooding is not the first time struck the State Capital, almost every rainy season, Jakarta is always flooded. Floods that occur every year it always should be addressed by the government and certainly working with the community.
In a watershed system Jakarta is included in the downstream region, with its upstream region is Bogor. Bogor as the upstream region, has now been converted to dense residential areas. Over the function of this region will of course affect the water catchment. The water should penetrate through the plant, but the water is directly flowing into the river, and of course with a fairly high attrition rate. The high erosion of the existing upstream region, will affect the river silting. Shallowness of this river will reduce the ability of rivers to hold water. Siltation of the river occurred in all the rivers that pass through the city of Jakarta. Siltation of the river is exacerbated by dumping waste into rivers. Trash will certainly clog the flow of water, resulting in water flow be impeded so that when large volumes of water, then it is not possible the water will overflow.
This concern did not last long, after several weeks of rain fell. When it rains it comes the various disasters that many casualties. Landslides in West Java and the floods in Jakarta are some disasters that hit the country after it rains. Catastrophic events in the form of floods and landslides triggered by the reduced area of forest cover due to deforestation happening everywhere. Watershed (DAS) that serves as the main regulator of the water cycle and nutrient cycle of decreased function and quality are very large. In 2005 the government has established 62 DAS in critical condition with 17 watershed of which are in Java (Department of Public Works, 2006).
Damage to the environment and the criticality of the Watershed is one of the causes of the disaster that struck the State Capital. Region upstream land use and poor drainage systems for waste and decreasing the location of the water catchment is a culprit of floods in Jakarta. Flooding is not the first time struck the State Capital, almost every rainy season, Jakarta is always flooded. Floods that occur every year it always should be addressed by the government and certainly working with the community.
In a watershed system Jakarta is included in the downstream region, with its upstream region is Bogor. Bogor as the upstream region, has now been converted to dense residential areas. Over the function of this region will of course affect the water catchment. The water should penetrate through the plant, but the water is directly flowing into the river, and of course with a fairly high attrition rate. The high erosion of the existing upstream region, will affect the river silting. Shallowness of this river will reduce the ability of rivers to hold water. Siltation of the river occurred in all the rivers that pass through the city of Jakarta. Siltation of the river is exacerbated by dumping waste into rivers. Trash will certainly clog the flow of water, resulting in water flow be impeded so that when large volumes of water, then it is not possible the water will overflow.
Jakarta's population density causes all areas of the city inhabited by the population, including flood plains and marsh areas. The area along the river and the swamp is the region's water, where every rain water will always be toward the region. But when this happens, the areas had been transformed into densely populated settlements, so that when the water came, the area will be submerged by water. In addition, the establishment of various buildings in Jakarta without regard to the drainage system is also one of the causes of the flooding. This indicates that the lack of public knowledge about the environment, and weak enforcement of existing laws in this country.
How to Yogyakarta?Yogyakarta is now developed into a big city, along with the increasing population and a growing number of new building, such as malls and housing, then it is unlikely the city will be flooded as Jakarta. This is because with the increase in building then it will reduce the water catchment zones and would interfere with existing drainage system in this city. In addition, the increased density of population in this city of course will affect the amount of waste. Trash is not trivial, and the public schools would have to be it. Every society shall be responsible for the waste generated, and trash should not be wasted in a river. Various kinds of things should be a serious concern by the government and people of Yogyakarta.
In a watershed system is the central region of Yogyakarta city, with Mount Merapi and some areas in Sleman district as the region upstream and downstream areas in Bantul regency. Coordination of the third region is between the upstream, midstream and downstream should always be done. The rate of land conversion in the upstream area to be controlled, if land use is not controlled then it is not possible upstream region will be met by buildings which of course would reduce the water catchment zone. Besides the destruction of the upstream region of course will increase erosion and silting of the river as a result will occur.Drainage system, also affects the flow of water. Any building or community responsible for the drainage in the vicinity.
Poor drainage system or damage has occurred in Yogyakarta, this is proven when it rains there are some streets are flooded. High standing water is about 20-30 centimeters, and a puddle of water was enough to disrupt traffic flow. This, if ignored or not immediately repaired, then the longer the puddles on the road will be higher, and is not likely to occur, such as Jakarta floods.
Poor drainage system or damage has occurred in Yogyakarta, this is proven when it rains there are some streets are flooded. High standing water is about 20-30 centimeters, and a puddle of water was enough to disrupt traffic flow. This, if ignored or not immediately repaired, then the longer the puddles on the road will be higher, and is not likely to occur, such as Jakarta floods.
Yogyakarta is traversed by several major rivers like the river that divides jogja code is not likely to overflow and cause flooding. Residents who live along the river code is pretty solid. Flood plains should not be used for residence, because the region is a place for the overflow of water if the river is not able to accommodate the flow of water. But now already, along the river in Yogyakarta has been packed by residential areas. This is now done is to keep the river may be able to accommodate the water and running it without transferring water to the river banks. This can be done by not throwing garbage in rivers.
Yogyakarta is a pilot area in terms of the arrangement of settlements in flood plains. Home residents should not be back to the river, houses should face the river, it indicates that the river is not a place of exile.
Water recharge zones should be maintained, because this zone serves to accommodate the water during the rainy season, so when it rains the water does not go directly into the river but stuck in this zone. Examples of this are water catchment basin and the pond water at UGM stadium complex Tridadi Sleman Regency. In addition to the zone, catchment wells must be made or maximized function. Recharge zone is in addition serves to hold water in the rainy season will certainly affect the water conditions in the dry season, so the drought can be prevented.
Yogyakarta is a pilot area in terms of the arrangement of settlements in flood plains. Home residents should not be back to the river, houses should face the river, it indicates that the river is not a place of exile.
Water recharge zones should be maintained, because this zone serves to accommodate the water during the rainy season, so when it rains the water does not go directly into the river but stuck in this zone. Examples of this are water catchment basin and the pond water at UGM stadium complex Tridadi Sleman Regency. In addition to the zone, catchment wells must be made or maximized function. Recharge zone is in addition serves to hold water in the rainy season will certainly affect the water conditions in the dry season, so the drought can be prevented.
Sand mining in the area of Mount Merapi will also affect the water flow. When sand is mined by large-scale and without control, then the water should be hampered by sand in the upstream region and can be absorbed by plants will be directly forwarded to the downstream region and of course with a high attrition rate. As a result, downstream areas will receive water runoff is greater than ever before. High rates of erosion can cause siltation of the river, so the river becomes shallow and the water runoff becomes larger, and it is not likely the water will overflow.
Government, civil society and academia must work together in flood disaster mitigation efforts. All three elements must not be separated to mitigate. All have to work integrally. The government has the authority in managing the environment with the help of research from academia and society as executors. Various causes of flooding problems mentioned above, should be a concern of all parties, both government and society.
Awareness is needed to manage the environment if not a disaster, and it becomes our collective responsibility, not just law enforcement and government regulations in force, relating to the establishment of buildings and logging should also be made by the government and each founder has the responsibility for building surrounding environment. The government should also be able to control the rate of land use, by arranging the layout of his city. Disasters in other regions should be lesson for other cities, not only for the affected areas
Government, civil society and academia must work together in flood disaster mitigation efforts. All three elements must not be separated to mitigate. All have to work integrally. The government has the authority in managing the environment with the help of research from academia and society as executors. Various causes of flooding problems mentioned above, should be a concern of all parties, both government and society.
Awareness is needed to manage the environment if not a disaster, and it becomes our collective responsibility, not just law enforcement and government regulations in force, relating to the establishment of buildings and logging should also be made by the government and each founder has the responsibility for building surrounding environment. The government should also be able to control the rate of land use, by arranging the layout of his city. Disasters in other regions should be lesson for other cities, not only for the affected areas
Monday, July 25, 2011
Environmental Pollution.
Environmental pollution water pollution, soil and air precisely in this era of reform, especially in Java Island has become increasingly serious. Discipline urban communities to manage waste correctly declined. Many piles of garbage is not in place. The players in the industry based on research results that no industrial waste manage well. As many as 50% of the 85 companies only manage the waste under the provisions of the minimum. A total of 22 companies (25%) manage waste is not suitable provisions have not even exist four companies control the pollution from the factory altogether. Air pollution is increasing sharply in major cities, metropolitan and industrial area. Exhaust gases (CO2) emissions from vehicles passing by increasing with increasing number of the vehicle itself. With low-cost vehicles produced are sold on credit, will add to the surge in the number of vehicles, this will add to traffic congestion in big cities. The impact will occur surge of air pollution levels are incredible.
government as the highest institution in a State authority to regulate or control anything that relates to environmental management in Indonesia, and the Act of 1945 Amendments I-IV in Article 33 which regulates the sources of the State who dominate the life of the people controlled by the State and is used profusely to the people's prosperity. To implement this, the government do the following:
1. manage and develop policy in the environmental management
2. regulate the supply, allocation, use, environmental management life and the reuse of natural resources, including genetic resources. 3. organize legal actions and legal relations between others and / or subject to other legal and law-making on resource natural and artificial resources, including genetic resources
4. controlling activities that have social impact 5. develop funding for the preservation of the environment according to the legislation applicable
2. regulate the supply, allocation, use, environmental management life and the reuse of natural resources, including genetic resources. 3. organize legal actions and legal relations between others and / or subject to other legal and law-making on resource natural and artificial resources, including genetic resources
4. controlling activities that have social impact 5. develop funding for the preservation of the environment according to the legislation applicable
However, due to swift currents of global capitalism have prompted intervention from the state to perform the regulatory process. the effect is the occurrence of a conspiracy between the ruling bureaucracy to streamline the capital with the exploitation of natural resources under the pretext of investment for public welfare. Meanwhile, local communities, have different ways of exploiting the environment, causing environmental conflicts.
Environmental conflict is the existence of government policies that off the ground by employers are often not impartial to the community. Also in the process of government decision making, often people are not involved, whereas in most cases the victim is the community environment both as individuals and kollektif.
This conflict shows that the positions between countries with masyarakattidak balanced and each seem to have different interests, both in rural and urban areas. Environmental degradation is to be realized would damage the economy and disrupt the infrastructure of social life. In urban areas characterized by the increasing air pollution and the ever-expanding urban area that is contaminated with air pollution. The condition is closely linked to the increasing destruction of natural resources and the number of polluting industries, in line with economic growth and population growth. Environmental degradation in rural areas can be seen either by increasing the depletion region caused by forest fires and illegal logging by toke toke and also the surrounding community. The existence of environmental degradation that caused the disaster, will be minimized if there is cooperation between the management of natural resources with the State Government instrumentalities, and local communities with local wisdom and knowledge he had.
Environmental conflict is the existence of government policies that off the ground by employers are often not impartial to the community. Also in the process of government decision making, often people are not involved, whereas in most cases the victim is the community environment both as individuals and kollektif.
This conflict shows that the positions between countries with masyarakattidak balanced and each seem to have different interests, both in rural and urban areas. Environmental degradation is to be realized would damage the economy and disrupt the infrastructure of social life. In urban areas characterized by the increasing air pollution and the ever-expanding urban area that is contaminated with air pollution. The condition is closely linked to the increasing destruction of natural resources and the number of polluting industries, in line with economic growth and population growth. Environmental degradation in rural areas can be seen either by increasing the depletion region caused by forest fires and illegal logging by toke toke and also the surrounding community. The existence of environmental degradation that caused the disaster, will be minimized if there is cooperation between the management of natural resources with the State Government instrumentalities, and local communities with local wisdom and knowledge he had.
Saturday, July 23, 2011
Awareness is Low.
Awareness of the majority of citizens who are low on the importance of environmental conservation / forest is one thing that causes the public ignorance of environmental degradation intensified. The low awareness of this community because they have no knowledge of an adequate living environment. Therefore, now it's time the knowledge about the environment are developed in such a way and became one of the subjects in public schools ranging from elementary school level. It is considered important, because lack of public knowledge on the functions and benefits the environment has led to discipline in the community also treats the environment in appropriate legislation and the guiding principles of environmental science and technology.
Friday, July 22, 2011
Weak Law Enforcement
There have been many laws that have been made with respect to environmental management and in particular forest, but the implementation on the ground as if invisible, because it is in fact what is done not in accordance with the regulations that have been made. Weak and sanctions for violations in the course of any existing regulations provide an opportunity for the violation. On the other side of law enforcement officers allegedly involved in the syndicate / mafia timber and mining had weakened over the criminal justice process environment, so that environmental issues such as imposing the judicial farce. But above all law enforcement as a result of lack of commitment and moral credibility of law enforcement officers are the main factors that influence the rampant destruction of forests / environment.
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