Abstract:Community

Community based disaster management (CBDM) empowers communities to be actively engaged and be pro-active in disaster management. The involvement of the community is one of the keys to success in disaster management, especially considering the values embraced by the community itself such as religious values and local wisdom. This study aimed to create and implement a CBDM model based on religious and local wisdom of Minangkabau people in West Sumatra, Indonesia. By using Research and Development (RD) design with a generic adaptive model of Creswell from Gall and Borg, the researchers created, implemented and evaluated a CBDM model based on religion and local wisdom of some of the nagari (villages) in West Sumatra that are prone to natural hazards. The findings of the research at the model formulation stage have been conducted, elaborated and developed incorporating the local values such as rituals and ceremonies, together with customary laws that govern behaviour, and strengthen social cohesion in order to be more applicative, practical and effective in disaster management. Furthermore, quantitative tests were conducted so that this model had the value of practicality and effectiveness to be applied to other communities in any disaster area.

This paper examines Ibn Arabi's concept of ecosufism, a new philosophical foundation and paradigma in understanding nature, domination and control over natural resources amidst of global environmental crisis, caused by anthropocentric exploitation towards nature. This ecosufism is related to the constellation of religious orientation amongst monotheism, polytheism and pantheism and the relationship between God and nature in response to the environmental problem. This paper explains Ibn Arabi's philosophical thought on ecology and examines how this notion is based on his Sufi view on the relationship of God, humans and nature. This study shows that Ibn Arabi’s concept of  waḥdat al-wujūd (unification of being) and al-insān al-kāmil (perfect human) generate his perception of nature preservation. These two fundamental concepts are relevant to be used as a paradigm for promoting ecosufism, which consider nature as God's manifestation. A perfect human is the one who could realize such a perspective. Protecting nature is necessary because of its position as God's manifestation.

The Rao community on the border of West Sumatra inhabited by ethnic Minangkabau and ethnicMandailing is a plural society that embraces two kinship systems. The patrilineal, the matrilineal, and theparent. But in the process of their interaction for decades there has been interaction through culturaltolerance in the kinship system. Here the birth of a parental kinship and familial system is the mostdominant character in this multi ethnic Rao region as a new kinship system built in their social interactionprocess for hundreds of years. This system also affects the inheritance division system in theirinteractions. As for the inheritance distribution system, indigenous peoples of the border, especially theRao area, have applied several types of inheritance distribution: First, Rao customary people use the newcustomary law of parental system which combines two customs as the first spear in determininginheritance. Second, they use Islamic law, because the Minangkabau and Mandailing are Moslems, so theyuse Islamic law in the inheritance. Third, they use national law, because if customary law and Islamic lawdo not want to be used then they use national law. These three systems are all intercultural toleranceamid differences in their customary system between Minangkabau adat matrineal system and Mandailingcustom patrineal system.

This study focuses on how the adaptation efforts and survival strategies of local communities in Indonesia to the non-natural pressure on nature and the value of their local wisdom in protecting and preserving the environment. Anthropological, ecological, and related literature on local communities are used as a review and analytical framework. The selected local communities are the Mentawai tribe, the slopes of Mount Merapi, and the Balinese in Indonesia. These three case studies show that the adaptations and strategies carried out by local communities are diverse and have different knowledge implications. The Mentawai tribe in maintaining the tradition of arat sabulungan and Balinese in revitalizing Wariga can adjust and adapt well when faced with natural ecological cycles and non-natural penetration. That is because its application is more flexible, practical, and intellectual than putting forward the device of beliefs and myths. While the case of the local community on the slopes of Merapi, which has local significance in the form of cosmological teachings in disaster management, tends to prioritize faith that is rooted more in myth than knowledge related to the objective world. Therefore, when this set of knowledge in local wisdom struggles to surpass marginalized status, the two cases of the Mentawai and Balinese communities can become persuasive and adaptive. In contrast, the local community on the slopes of Merapi is more challenging to adapt. The study also recommends that it is time for traditional knowledge originating from local wisdom in Indonesia to be adapted, modified and used as an essential resource in managing contemporary environmental issues effectively and collaboratively.