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.
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