Socio cultural and agricultural local wisdom by cetho indigenous community to preserve the nature

Abstract

The green revolution has left a trail of civilization that is so awesome. Indonesia reached self-sufficiency in food through changes about ways of farming in the community. However, the development strategy which is the big push is gradually getting eliminates the values of local wisdom in farming activity. Farmers are directed in uniformity, from the use of the seeds, fertilizers, and pesticides. As a result, many local plant seed began to become extinct and replaced by new varieties that are sometimes incompatible with the environment. For this reason, this paper is present with the aim of seeing how the local wisdom plays a role in agricultural practices in the hamlet of Cetho, especially in terms of seedling onion. The approach used is a qualitative approach using descriptive method and the analysis of the discourse. The data used are the primary and secondary data collected through methods of the study of literature, interviews and observation. From the discussion it is known that in agricultural practices conducted by the people of Cetho hamlet is still full of local traditions that envelop. Local wisdom that exists not only related to the problem of solidarity among the people but has been rooted to the community activities in farming and its efforts to achieve environmental balance. One of them is in the manufacture and storage of onion seeds. The process, farmers choose seeds from the remaining good quality harvest, tied up and placed in a place that is in the kitchen ceiling. The goal is that the smoke from the fireplace can be about onion seeds so as to resist pest attack disease. This local wisdom has been obtained from generation to generation and practiced daily. However, it is necessary to study from the government or researchers related to onion seeds produced like this in the framework of the development of nature conservation based on local knowledge of the community.

Agricultural Land Management Based On Local Arisival Of The Kaili Da’a Tribe In Dombu Village

“…So local wisdom in an area is an alternative solution to the problems faced in the region itself. In effect, previous people, ancestors, or ancestors have read natural phenomena, understand local natural conditions, and can meet needs by adjusting local natural conditions, and can solve problems with local wisdom [12].Similar to the Kaili da'a tribe who live in Dombu Village, they have unique local wisdom and are suitable to be applied in the local area (local) to control damage to agricultural land. The life of the Kaili da'a tribe is still closely related to local wisdom, especially in terms of agricultural land management that still maintains customary laws, belief in gods and ancestral spirits so that they can control agricultural activities to be environmentally friendly.…”

Initiating Model of Agricultural Development Based on Local Wisdom: The Case of Risk Mitigation of Organic Rice Farming in Indonesia

“…The bee cultivation for the Pakistan farmer is part of their local wisdom to preserve the pollination process in accordance with the ecosystem chain. The indigenous adaptation strategy for African farmer has led them surviving in a drastic climate change [33]. In the Indonesian regions with their variety of cultures, norms, and habits are rich with the local wisdom in farming practice, and it is proved by several researches.…”

Review: Farmers' Local Wisdom on Natural Resources

“…(Hong & Sun, 2020) said that local wisdom in some places have relation with religion, or derived from religion or belief. (Prayoga, Riezky, Syuhada, & Prayoga, 2020) showed that local wisdom commonly had been obtained from previous generations and being practice daily. How those local wisdom had born still become a secret, but people believe that what their ancestors were doing are correct and need to be preserved.…”

“…Local wisdom is not only related to solidarity among the people but has been rooted in the community activities in farming and its efforts to achieve ecological balance (Levis, Sukesi, Sugiyanto, & Yuliati, 2017;Prayoga et al, 2020).…”