ABSTRACT. Developing tourism village or ecotourism requires a carefully integrated planning. The village shows its role and functions as the source of inspiration for environmental and cultural conservation. However, it is not easy to carry out. Developing the tourism village is a great work, multi-sector and requires collaboration. Planning of ecotourism requires the integration of macro, ecosystem and local level. Planning at the macro level gives a legal management basis in the ecosystem and local level. Planning at the ecosystem level devises environmental and cultural vision and coordinates the regional management of a destination. Planning at the local level develops a quality management service, participation, and empowerment of the local people. The development of ecotourism services in the village includes efforts of (i) developing the local empowerment, (ii) developing of infrastructure to meet environmental conservation, (iii) building governance to gain a positive experience and well-being, (iv)integrating the tourism promotion through the product development and market segmentation, and (v) interpreting and educating to offer the education of cultural and environmental conservation.

The participation of rural people in ecotourism activity remains the question, whether they genuinely carry the vision of conservation or are forced to engage in meeting economic needs only. This question is fundamental for building better participation and management of ecotourism in rural areas. The research aims to discuss social capital and social capacities to empower ecotourism in rural areas. The study was carried out in the villages of Ngadas and Gombengsari using a survey approach, and employing descriptive and path analysis methods. The results show that social capital for managing ecotourism services demonstrated the functioning of institutions, networking capabilities, monitoring, evaluation, and innovation.  Social capacity is related to the regulation of institutional, social, economic, and environmental resources.  Social capacity was found more substantial in Gombengsari than Ngadas village.  The research is expected to strengthen the study of social capital as a stock/sink and its relationship with sustainability.

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This shame culture is developed and maintained to serve as a means of traditional social control / social control so that the Tengger people always behave in accordance with Tengger norms and customs so as to avoid conflict. Culture of shame in Tengger society greatly influences its legal culture, that influence can be seen / manifested in never conflicts. The efforts of the Tengger people to maintain their shame culture through a social control system in the form of: (a) religious education; (b) Education in the Family by developing the paugeran-paugeran Tengger; (c) Advice, namely advice given by the elderly to the young or fellow, and; (d) Social suggestion, namely instilling the values of fun through folklore and legends around Tengger.Kata Kunci: Budaya Malu, Tengger, Budaya Hukum, Konflik

This study aims to i) reveal and describe the farming behavior of the Tengger society as legal behavior in supporting the defense of legal culture on land, ii) analyze and explain the changes in farming behavior in the Tengger community, and iii) highlight their in luence on the Tengger legal culture. This study uses a socio-legal approach and data was collected using in-depth interviews, observations, and literature studies. Results highlight that the innovations that support agricultural policy have become the main trigger for environmental damage in Tengger. Policies implemented by not irst understanding community values push towards the erosion of Tengger's respect for the land. This is the essence of the damage to Tegal lands in Tengger. On the one hand, weak village authority also affects land use in addition to agricultural purposes by outsiders Tengger (for tourism). Legal strategies can be developed to overcome changes in farming behavior that can have implications for the most important legal culture are through the cultural/cultural approach itself. The tengger man has strong ties to his village, and strong social ties are based on the similarity of customs, religion, and land. This bond creates togetherness and mutual cooperation.