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 .
No comments:
Post a Comment