Spatial Structure

Definition of the structure of space

Space structure is the arrangement of residential centers, network systems and infrastructure systems and facilities. All this serves as a support socio-economic activities that are functionally related hierarchy. Is a form of structural layout and space utilization patterns either planned or not. Utilization of space is a form of structural arrangement of the constituent elements of the natural environmental setting, social environment, and the artificial environment that is hierarchical and structurally related to each other to form layout.

The elements that form the structure of urban space (Sinulingga, 2005: 97, ie

1. A collection of services including trade, governance, financial groups tend distributed in service stations.

2. Collection of secondary industry (manufacturing) warehousing and wholesale trade tend to congregate in one place.

3. Neighborhood as a place of residence of the man and the green open spaces.
4. Transportation network linking the three places above.
The shape and structure of the model space

Shape the structure of urban space when viewed from the service center (retail) is divided into three, namely (Sinulingga, 2005:103-105)

1. Monocentric city

Monocentric city is a city that has not been growing rapidly, its population has not been much, and only have one service center that also functions as the CBD (Central Bussines District).

2. Polycentric City

Development of the city resulted in service by a service center is not efficient anymore. The cities are getting bigger need more than one service centers whose number depends on the number of city dwellers. CBD service functions taken over by the new service center, called sub-center (regional center) part of the city. Meanwhile, the CBD gradually changed from the center of retail services (retail) to complex commercial office activities which may include the power range of services rather than the city area alone, but the area around the city which is also called the city's sphere of influence.

CBD and several sub-center or center part of the city (regional centers) will shape the city into a polycentric city, or tend to like multiple nuclei city consisting of:

a. CBD, namely the old downtown office complex that has become

b. Inner suburbs (areas around the CBD), which is part of the city that had been served by the city CBD underdeveloped and after developing some still served by the CBD but some are served by the sub-center

c. Sub-center, which is the central service which later grew with the development of

d. Outer suburbs (suburbs), namely the reduction of the expansionist activities of the city and is served entirely by sub-center

e. Urban fringe (areas of the city limits), the suburbs are gradually does not show the shape of the city again, but leads to a form of rural (rural area)

3. Cities metropolitan

A large metropolitan city is a city surrounded by suburbs that separated far enough with the urban fringe of the city, but all of them forming an integrated system in metropolitan service area population.

The model structure of space when seen by the center - the center of his ministry include:

1. Mono centered

Consists of one central and several sub-centers are not interconnected between the sub-center is the one with the other sub-centers.

2. Multi-nodal

Consists of one central and several sub-centers and sub-sub-centers that are connected to each other. Sub-sub-center in addition to connecting directly to the sub-center is also connected directly to the center.

3. Multi-centered

Consists of several centers and sub centers which are connected to each other.

4. Non-centered

In this model there is no central node as well as sub-center. All nodes have the same hierarchy and are connected between each other.

Model Structure of Space

Sources: Sinulingga 2005

In addition, some authors have also made structural typology as the following figure:

Typology of Space Structures

Sources: Wiegen (2005)

Understanding the central and sub-urban service centers

The city center is the center of all activities of the city including political, social, cultural, economic, and technological. When viewed from the function, the center of town is the central place that acts as a central service for those areas in belakngnya, supply it with goods and services to, these services can be arranged in order of ascending and descending thresholds depending on the demand for goods . The city center is divided into two parts:

1. The very core (The Heart of the area) is called RBD (Retail Business District)

Dominant activity in this section include department stores, smartshop, office building, clubs, hotels, Headquarter of economic, civic, political.

2. Welcome section called WBD (Whole Business District) which is occupied by buildings that cater to economic activity in large numbers, among others, market and warehousing.

Meanwhile, according to Arthur and Simon (1973), the center is the spatial and administrative center of its territory that has some characteristics, namely

1. The city center is a place from generation to generation witnessed the changes of time.

2. The city center is where the vitality of the town to obtain food and energy, with the spread of activity centers such as government, the location for the town hall, large shops, and cinemas.

3. The city center is a place where people go to work, the place where they "go out".

4. The city center is the center terminal of the network, railways, and public transportation.

5. The city center is an area where we find the course of business, government offices, services, warehouses and processing industries, employment centers, metropolitan economic area.

6. The city center is a major income tax, although small but the value of existing buildings in the city center is a large proportion of all the whole town, because the center has the necessary infrastructure for economic growth.

7. The city center is an administrative function centers and wholesale trade, contains a series of retail shops, professional offices, service companies, movie theaters, branches of banks and stock exchanges. Self-sufficiency in a small town, this area also provides a large trading facility includes administrative centers and transportation required.

While understanding the service sub-center of town is a center that provides services to residents and the activities of most areas of the city, where he has a hierarchy, function, scale, and lower service area of ​​the city center, but higher than the environmental center.

Factors emergence of service centers

The factors that led to a service center, which is

1. Location Factor

Strategic location of an area that causes an area can become a service center.

2. Resource Availability Factor

Availability of resources can lead to a region at the center of service.

3. Agglomeration Strength

Strength of agglomeration occurs because there is something similar to encourage economic activity clustered in sutu locations because of an advantage, which in turn will lead to the emergence of centers of activity.

4. Factors Government Investment

These three factors above lead to the emergence of the service centers scientifically, while government investment factor is something that deliberately (Artificial).

Urban development and spatial structure

The development of urban areas is a process of urban change in state from a state to another in a different time. Highlights changes in circumstances are usually based on different time and space to analyze the same. According JHGoode in Daldjoeni (1996: 87), urban development is seen as a function of the factors of population, control equipment or the environment, technological advances and progress in social organization.

Meanwhile, according to Bintarto (1989), development of the city can be seen from the aspect of zones within urban areas. In this concept Bintarto describes the development of the city seen from the use of land that make up specific zones within the urban space while according to Branch (1995), the shape of the city as a whole reflects the geographical position and characteristics of the place. Branch also noted examples of urban development patterns on flat terrain in the form of illustration such as:

a) topography,

b) buildings,

c) transportation routes,

d) open space,

e) the density of buildings,

f) the local climate,

g) vegetation cover and

h) the aesthetic quality.

Schematically Branch, described the six patterns of urban development, as follows:

General Pattern of Urban Development

Sources: Branch, 1996

Based on the morphological appearance of the city and the type of deployment of the existing urban area, Hudson in Jonah (1999), suggests several alternative models of urban form. Broadly speaking there are 7 (seven) pieces of the suggested model form, that is;

(A) the form of satellite and new centers (satellite and neighborhood plans), the main town with small towns will be intertwined relationship of functional linkage of effective and efficient;

(B) the form of stellar or radial (stellar radial or plans), each tongue shaped activity center that serves both provide services in urban areas and that juts into the plan as a green line and serves as the lungs of the city, a place of recreation and sport center for urban dwellers;

(C) form a ring (or ring linear circuit plans), the town developed along the main roads that circle, in the middle of the area preserved as open green areas;

(D) a linear form beaded (bealded linear plans), smaller urban centers grew on either side of the main urban centers, urban growth is limited only along the main road, the pattern is generally linear, alongside a road usually occupied by commercial buildings and occupied residential areas behind ;

(E) form the core / compact (the compact cores or plans), development of the city is usually dominated by developments thus enabling the creation of vertical concentration of many buildings on a small area;

(F) the form of scattered (dispersed city plans), in the unity of a large and compact morphology there are several urban centers, where each center has a group of special functions and different from each other; and

(G) form an underground city (under ground city plans), urban structures constructed below the earth's surface so that the morphologic appearance can not be observed on the surface of the earth, in the area it serves as a green belt or agricultural areas that remain green.

shape of the city: a satellite, the city star, ring, linear, radiating, compact and underground

Some Alternative Forms of Cities

(Source: Hudson, 1999)

peta kawasan strategis kabupaten jeneponto

Strategic area is an area that has potential as well as specific issues that need priority handling are sectoral and spatial structure, because it has an important impact on efforts to achieve regional development goals within the province.

Spatial planning based on strategic value of the area consists of the national strategic spatial planning area, the provincial strategic spatial planning areas, and strategic areas of spatial districts / cities. Determination of a strategic area at every level of administrative regions based on a very important influence on state sovereignty, defense, security, economic, social, cultural, and / or the environment, including areas designated as world heritage. Influence aspects of state sovereignty, defense, and security is intended for the determination of national strategic area, while those relating to economic, social, cultural, and environmental, which may apply to the determination of strategic areas of national, provincial and regency / municipality, measured by the approach externality, accountability, and efficiency of handling the region concerned.

Determination of Policy and Strategy Strategic Area

1. Strategic area is determined based on the priority level handling, with classifications based on the aspects of defense and security, economic, social, cultural, economic, and environmental.
- Preservation and improvement of functions and the carrying capacity of the environment to maintain and improve the balance of ecosystems, conserve biodiversity, maintain and improve the function of protection of the region, preserve the uniqueness of the landscape, and preserve cultural heritage Papuans.
Strategy
1. establish a strategic area of national and provincial strategic function protected;
2. prevent the utilization of space in national and provincial strategic areas that have the potential to reduce the function of protected areas, except to accommodate the existence of indigenous people and activities that historically has existed in the region tsb.
3. restrict the use of space around the national and provincial strategic areas that have the potential to reduce the function of protected areas;
4. restrict the development of infrastructure and facilities in and around the national and provincial strategic areas that can trigger the development of cultivation activities;
5. develop cultivation activities did not wake up in the vicinity of national strategic area that serves as a buffer zone that separates the protected area with cultivation area awoke;
6. protected function rehabilitating areas declining due to the impact of the growing use of space within and around the strategic areas of national and provincial levels

JALUR PEDESTRIAN UNTUK KENYAMANAN PEJALAN KAKI

PENDAHULUAN Jalur pedestrian merupakan wadah atau ruang untuk kegiatan pejalan kaki melakukan aktivitas dan untuk memberikan pelayanan kepada pejalan kaki sehingga dapat meningkatkan kelancaran, keamanan, dan kenyamanan bagi pejalan kaki. Serta jalur pedestrian merupakan suatu wadah yang tidak nyata akan tetapi dapat dirasakan manusia. Jalur pedestrian merupakan suatu ruang publik dimana pada jalur tersebut juga terjadi interaksi sosial antar masyarakat. Terkadang dalam suatu perancangan kota, jalur pedestrian tersebut terlupakan untuk dirancang agar memberikan kenyamanan bagi para penggunanya. Contohnya, jalur pedestrian yang dipenuhi oleh pedagang kaki lima walau bukan berarti pedagang kaki lima tersebut harus disingkirkan; ketinggian trotoar yang tidak sama sehingga menyulitkan pejalan kaki yang naik turun, dan sebagainya. Padahal jalur pedestrian memiliki fungsi utama yaitu menampung segala aktivitas pejalan kaki dan faktor elemen pendukung yang dapat mempengaruhi kenyamanan pedestrian, antara lain : keadaan fisik, sitting group, vegetasi atau pohon peneduh, lampu penerangan, petunjuk arah dan yang lainnya. Jalur pedestrian yang fungsional memiliki faktor pendukung yang membentuknya, antara lain : dimensi atau faktor fisik ( yang meliputi panjang, lebar, dan ketinggian dari area pedestrian itu sendiri ), aksesibilitas pedestrian, pelaku atau pengguna, frekuensi aktivitas yang terjadi, hubungan dengan lingkungan sekitarnya ( kawasan permukiman, perkantoran, perdagangan, dan magnet kota yang mendukung terjadinya interaksi sosial ). Disamping hal tersebut terdapat pula faktor psikis, antara lain keamanan ( sampai sejauh mana jalur pedestrian tersebut memberikan rasa aman bagi penggunanya, baik rasa aman dari jalan maupun dari pedestrian itu sendiri ), kenyamanan ( apakah jalur pedestrian tersebut telah memberikan kenyamanan bagi penggunanya serta apakah faktor – faktor yang mendukung kenyamanan telah terpenuhi seperti : suasana dan kesan, sirkulasi yang tercipta apakah telah memenuhi standart kenyamanan, elemen pendukung yang lengkap). PENGERTIAN PEDESTRIAN Pedestrian berasal dari bahasa Yunani, dimana berasal dari kata pedos yang berarti kaki, sehingga pedestrian dapat diartikan sebagi pejalan kaki atau orang yang berjalan kaki, sedangkan jalan merupakan media diatas bumi yang memudahkan manusia dalam tujuan berjalan, Maka pedestrian dalam hal ini memiliki arti pergerakan atau perpindahan orang atau manusia dari satu tempat sebagai titik tolak ke tempat lain sebagai tujuan dengan menggunakan moda jalan kaki. Atau secara harfiah, pedestrian berarti “ person walking in the street “, yang berarti orang yang berjalan di jalan. Namun jalur pedestrian dalam konteks perkotaan biasanya dimaksudkan sebagai ruang khusus untuk pejalan kaki yang berfungsi sebagai sarana pencapaian yang dapat melindungi pejalan kaki dari bahaya yang datang dari kendaraan bermotor. Di Indonesia lebih dikenal sebagai trotoar, yang berarti jalur jalan kecil selebar 1,5 sampai 2 meter atau lebih memanjang sepanjang jalan umum. Berikut merupakan beberapa tinjauan dan pengertian dasar mengenai pedestrian, yaitu : Menurut John Fruin ( 1979 ) Berjalan kaki merupakan alat untuk pergerakan internal kota, satu – satunya alat untuk memenuhi kebutuhan interaksi tatap muka yang ada didalam aktivitas komersial dan kultural di lingkungan kehidupan kota. Berjalan kaki merupakan alat penghubung antara moda – moda angkutan yang lain. Menurut Amos Rapoport ( 1977 ) Dilihat dari kecepatannya moda jalan kaki memiliki kelebihan yakni kecepatan rendah sehingga menguntungkan karena dapat mengamati lingkungan sekitar dan mengamati objek secara detail serta mudah menyadari lingkungan sekitarnya Menurut Giovany Gideon ( 1977 ) Berjalan kaki merupakan sarana transportasi yang menghubungkan an-tara fungsi kawasan satu dengan yang lain terutama kawasan perdagangan, kawasan budaya, dan kawasan permukiman, dengan berjalan kaki menjadikan suatu kota menjadi lebih manusiawi. Dengan demikian jalur pedestrian merupakan sebuah sarana untuk melakukan kegiatan, terutama untuk melakukan aktivitas di kawasan perdagangan dimana pejalan kaki memerlukan ruang yang cukup untuk dapat melihat-lihat, sebelum menentukan untuk memasuki salah satu pertokoan di kawasan perdagangan tersebut. Namun disadari pula bahwa moda ini memiliki keterbatasan juga, karena kurang dapat untuk melakukan perjalanan jarak jauh, peka terhadap gangguan alam, serta hambatan yang diakibatkan oleh lalu lintas kendaraan. Jalur pedestrian ini juga merupakan elemen penting dalam perancangan kota, karena tidak lagi berorientasi pada keindahan semata, akan tetapi juga pada masalah kenyamanan dengan didukung oleh kegiatan pedagang eceran yang dapat memperkuat kehidupan ruang kota yang ada. Sistem jalur pedestrian yang baik akan mengurangi keterikatan terhadap kendaraan di kawasan pusat kota, meningkatkan penggunaan pejalan kaki, mempertinggi kualitas lingkungan melalui sistem perancangan yang manusiawi, menciptakan kegiatan pedagang kaki lima yang lebih banyak dan akhirnya akan membantu kualitas udara di kawasan tersebut. Jalur pedestrian selalu memiliki fasilitas-fasilitas didalamnya. Fasilitas jalur pedestrian dapat dibedakan berdasarkan pada letak dan jenis kegiatan yang dilayani, yaitu fasilitas jalur pedestrian yang terlindung dan fasilitas jalur pedestrian yang terbuka. Fasilitas Jalur Pedestrian yang terlindung, dibedakan menjadi dua yaitu : 1. Fasilitas jalur pedestrian yang terlindung di dalam bangunan, misalnya : - Fasilitas jalur pedestrian arah vertikal, yaitu fasilitas jalur pedestrian yang menghubungkan lantai bawah dan lantai diatasnya dalam bangunan atau gedung bertingkat, seperti tangga, ramps, dan sebagainya - Fasilitas jalur pedestrian arah horizontal, seperti koridor, hall, dan sebagainya. 2. Fasilitas Jalur Pedestrian yang terlindung di luar bangunan, misalnya: - Arcade, yaitu merupakan selasar yang terbentuk oleh sederetan kolom-kolom yang menyangga atap yang berbentuk lengkungan-lengkungan busur dapat merupakan bagian luar dari bangunan atau berdiri sendiri. - Gallery, yaitu lorong yang lebar, umumnya terdapat pada lantai teratas. - Covered Walk atau selasar, yaitu merupakan fasilitas pedestrian yang pada umumnya terdapat di rumah sakit atau asrama yang menghubungkan bagian bangunan yang satu dengan bangunan yang lainnya. - Shopping mall, merupakan fasilitas pedestrian yang sangat luas yang terletak di dalam bangunan dimana orang berlalu-lalang sambil berbelanja langsung di tempat itu. Fasilitas jalur pedestrian yang tidak terlindung / terbuka, yang terdiri dari : 1. Trotoir / sidewalk, yaitu fasilitas jalur pedestrian dengan lantai perkerasan yang terletak di kanan-kiri fasilitas jalan kendaraan bermotor. 2. Foot path / jalan setapak, yaitu fasilitas jalur pedestrian seperti gang-gang di lingkungan permukiman kampung. 3. Plaza, yaitu tempat terbuka dengan lantai perkerasan, berfungsi sebagai pengikat massa bangunan, dapat pula sebagai pengikat-pengikat kegiatan. 4. Pedestrian mall, yaitu jalur pedestrian yang cukup luas, disamping digunakan untuk sirkulasi pejalan kaki juga dapat dimanfaatkan untuk kontak komunikasi atau interaksi sosial. 5. Zebra cross, yaitu fasilitas jalur pedestrian sebagai fasilitas untuk menyeberang jalan kendaraan bermotor. Permasalahan yang utama dalam perancangan kota adalah menjaga keseimbangan antara penggunaan jalur pedestrian dan fasilitas kendaraan bermotor. Sebagai contoh : The Uptown Pedestrian yang didesain oleh City of Charlotte, North Carolina, membagi permasalahan area pedestrian dalam 3 kelompok : function and needs, psychological comfort, physical comfort. (Charlotte, 1978 ). Hal ini juga diutarakan oleh Hamid Shirvani ( 1985 ) , menurutnya dalam merencanakan sebuah jalur pedestrian menurut perlu mempertimbangkan adanya : - keseimbangan interaksi antara pejalan kaki dan kendaraan - faktor keamanan, ruang yang cukup bagi pejalan kaki - fasilitas yang menawarkan kesenangan sepanjang area pedestrian - dan tersedianya fasilitas publik yang menyatu dan menjadi elemen penunjang.

Aksesibilitas bangunan gedung kabupaten ogan ilir Sumsel

Persyaratan kemudahan sebagaimana dimaksud dalam Pasal 16 ayat (1) meliputi kemudahan hubungan ke, dari dan di dalam bangunan gedung, serta kelengkapan prasarana dan sarana dalam pemanfaatan bangunan gedung.
Kemudahan hubungan ke, dari dan di dalam bangunan gedung sebagaimana dimaksud pada ayat (1) meliputi tersedianya aksesibilitas yang mudah, nyaman dan aman yang berupa jalan masuk, jalan keluar, hubungan horisontal antar ruang dan hubungan vertikal di dalam bangunan gedung, kebutuhan sarana transportasi vertikal untuk bangunan-bangunan umum, serta penyediaan akses evakuasi pengguna bangunan gedung dalam keadaan darurat, termasuk penyediaan fasilitas bagi penyandang cacat.
Kelengkapan prasarana dan sarana sebagaimana dimaksud pada ayat (1) meliputi ketentuan tentang penyediaan fasilitas parkir, toilet umum, ruang ganti bayi, dan tempat sampah dan ruang ibadah bagi bangunan gedung untuk kepentingan umum.

Kemudahan hubungan horisontal antar ruang dalam bangunan gedung sebagaimana dimaksud dalam Pasal 27 ayat (2) merupakan keharusan bangunan gedung untuk menyediakan pintu dan atau koridor antar ruang.
Penyediaan mengenai jumlah, ukuran dan konstruksi teknis pintu dan koridor disesuaikan dengan fungsi ruang bangunan gedung.
Ketentuan lebih lanjut mengenai kemudahan hubungan horisontal antar ruang dalam bangunan gedung diatur dengan Peraturan Pemerintah.
Pasal 29
Kemudahan hubungan vertikal dalam bangunan gedung, termasuk sarana transportasi vertikal sebagaimana dimaksud dalam Pasal 27 ayat (2) merupakan penyediaan tangga, ramp, dan sejenisnya serta lif dan atau tangga berjalan dalam bangunan gedung.
Bangunan gedung yang bertingkat harus menyediakan tangga yang menghubungkan lantai satu dengan lainnya dengan mempertimbangkan kemudahan, keamanan, keselamatan dan kesehatan pengguna.
Bangunan gedung dengan fungsi parkir harus menyediakan ramp dengan kemiringan tertentu dan atau sarana akses vertikal lainnya dengan mempertimbangkan kemudahan dan keamanan pengguna sesuai standar teknis yang berlaku.
Bangunan gedung dengan jumlah lantai diatas 5 lantai harus dilengkapi dengan sarana transportasi vertikal yang dipasang sesuai dengan kebutuhan dan fungsi bangunan gedung.
Ketentuan lebih lanjut mengenai kemudahan hubungan vertikal dalam bangunan gedung diatur dengan Peraturan Pemerintah.

Penyediaan akses evakuasi dalam keadaan darurat sebagaimana dimaksud dalam Pasal 27 ayat (2) merupakan keharusan untuk bangunan gedung, kecuali rumah tinggal, untuk
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menyediakan jalur dan pintu keluar darurat dan sistem peringatan bahaya bagi pengguna apabila terjadi bencana kebakaran dan atau bencana lainnya.

Penyediaan akses evakuasi sebagaimana dimaksud pada ayat (1) harus dapat dicapai dengan mudah dan dilengkapi dengan penunjuk arah yang jelas.
Ketentuan lebih lanjut mengenai penyediaan akses evakuasi diatur dengan Peraturan Pemerintah.

Penyediaan fasilitas dan aksesibilitas bagi penyandang cacat dan lanjut usia sebagaimana dimaksud dalam Pasal 27 ayat (2) merupakan keharusan bagi semua bangunan gedung, kecuali bangunan gedung rumah tinggal.
Fasilitas bagi penyandang cacat sebagaimana dimaksud dalam ayat (1), termasuk penyediaan fasilitas aksesibilitas dan fasilitas lainnya dalam bangunan gedung dan lingkungannya.
Ketentuan lebih lanjut mengenai penyediaan aksesibilitas bagi penyandang cacat dan lanjut usia diatur dengan Peraturan Pemerintah.

Kelengkapan prasarana dan sarana sebagaimana dimaksud dalam Pasal 27 ayat (3) merupakan keharusan bagi semua bangunan gedung untuk kepentingan umum.
Ketentuan lebih lanjut mengenai kelengkapan prasarana dan sarana diatur dengan Peraturan Pemerintah.

Conclusion

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.
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  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
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  Emil Salim, Sustainable Development ", LP3ES, Jakarta, 1993.
  Hans J. Daeng, "Man, Culture and Environment Anthropological Review", Student Reader, Yogyakarta, 2008.
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  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.
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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.

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.

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. 

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)  

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.
  

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.  

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 .