Hasil Pencarian  ::  Simpan CSV :: Kembali

"Spatial distribution and some ecological aspect of hermit-crabs pagurus spp. In the intertidal shore of Pulau Dua Natural reserve, Banten bay.Pulau Dua natural reserve,as a bird sanctuary, is now threatened by water pullution and environmental degradation. To monitor is condition,an observation of the biotic intertidal comunity has been taken. One of the biotic intertidal comunities is hermit-crab (Pagurus spp). There are two species of crabs, namely Pagurus granosimanus and Pagurus hursutiusculus. Their weight are 202.80 mg and 724.90 mg. and their body lenghts are 13.00 mm and 20.71 mm respectively.The spatial distribution of the species is contagious and cluster (V=16.84)>Environmental factors such as air and water temperature,pH and water salinity,were measured"

"Indonesia merupakan negara kepulauan (archipelago) berjumlah 17.500 pulau dengan 555 suku bangsa dan spesifikasi pengetahuan tradisional penunjang kehidupannya, sehingga tercermin dalam keanekaragaman budayanya. Indonesia diapit oleh lempeng bumi Asia Australia dan Pasifik yang masih bergerak dinamis sehingga dikelilingi oleh cincin api. Indonesia juga diapit 2 samudera Lautan Hindia dan Lautan Pasifik serta 2 benua Asia dan Australia dan negeri ini terletak di khatulistiwa dengan dua musin hujan dan kemarau dan bermandi sinar matahari sepanjang tahun. Indonesia memiliki Iahan yang subur dari perut bumi dan Iautan tropis yang Iuas menghasilkan keanekaragaman ekosistem beserta sumberdaya alam yang mampu memenuhi kebutuhan masyarakatnya. Pengetahuan dan kebudayaannya merupakan hasil interaksi yang dlperoleh dalam kurun waktu yang sangat Iama diwariskan turun temurun sangat jarang terdokumentasi dalam bentuk tertufns. Kearifan lingkungan merupakan bagian dari kebudayaan yang merupakan perpaduan sumber daya alam dan kulturnya. Kulmr merupakan kesatuan sistem antara: norma - kelembagaan - artefak. Masalah yang dikaji dalam penelitian ini adalah kearifan lingkungan yang dimiliki masyarakat tradisional daerah Bali. Sikap dan perilaku masyarakat yang menerapkan kearifan lingkungan dalam bentuk rasa hormat pada alam dan penciptaNya telah mendorong terwujudnya keselarasan hubungan manusia dengan lingkungannya yang tercermin dalam Elsafatnya Tri Hita Karavia. Penelitian bertujuan untuk mengkaji keberlanjutan subak yang tetap bertahan sampai saat ini dan mengetahui kelenturan nilai-nilai kearifan lingkungan yang berkelanjutan. Kelenturan dalam pengertian adaptasi terhadap perubahan-perubahan kelembagaan subak karena pengaruh pesatnya perkembangan ilmu pengetahuan dan teknologi, terutama bidang informasi. Memperoleh konsep baru dalam menyusun sirategi pembangunan pertanian berkelanjutan masyarakat tradisional. Metode penelitian adalah kualitatif yaitu melalui pengamatan lapangan, penelaahan dokumen, wawancara dan diskusi kelompok. Metode bertujuan unmk memahami sikap, pandangan, perasaan dan perilaku individu atau kelompok atas nilai-nilai kearifan lingkungan berupa subak dan pengaruh modernisasi. Hasil penelitian menunjukkan bahwa masyarakat memahami nilai-nilai kearifan lingkungan sistem subak dan tetap mempertahankannya sesuai dengan dinamika masyarakat. Masyarakat Bali telah memiliki nilai-nilai kearifan lingkungan yang menyatu dalam berbagai aspek kehidupan sehingga pemanfaatannya brsifat berkelanjutan. Pemerintah diharapkan mendukung keberlanjutan nilai-nilai tersebut melalui berbagai kebijakan melalui instansi terkait.

---

Indonesia is an archipelago of 17,500 islands and 555 ethnic groups with traditional knowledge to support their life reflecting diverse local cultures. Knowledge is transfer from generation to another, and is rarely recorded in the form of written documents. Traditional knowledge are immanent in maintaining livelihoods and adapting their flexibility to using eflicient simple technologies. The environmental wisdom of Bali's irrigation system of subak survive a millennium as it as based on the philosophy of life of Toi Hita Karana. For the past two decades the roles of subak has been degrading because of increasing shihs of land use and other causes.

Understanding the environmental wisdom held by traditional communities is expected to enable us to formulate strategies for integrating natural, social and building environmenus One particular issues sturned in the research was the traditional community's environmental wisdom- attitude and behavior of peoples in applying the wisdom of protecting the environment by paying respect to the nature and Creator to promote a harmonized relation between human and the environment.

The research aimed at studying the still existing subak and identifying its flexibility of sustainable environmental wisdom values. What it means by flexibility is the people s ability to adapt to subak institutional changes resulting from the rapid progress of science and technology, particularly those relating to information. It also aimed finding out a new concept of fomrulating traditional community s sustainable environmental wisdom Strategies.

The research was conducted using qualitative method; i.e. through field observation, documents studies, interviews and group discussions in other to understand the attitude, insight, perception and behavior of individuals or groups.

The research results indicated that the community understand the values of the environmental wisdom of subak, and maintain them to meet beyond going dynamics of urbanization. The community expected the govemment to play a role in sustaining the values by making a number of policies on related institutions. "

"Masalah ini dilatarbelakangi pada masyarakat Baduy sampai sekarang dikenal mempunyai otoritas penuh dalam mengatur lingkungan alam dan adat istiadatnya. Suku bangsa Baduy ini hidupnya terletak di sekitar pegunungan di antara rimbunan potion di tanah perbukitan dan lereng gunung selama berabad-abad Iamanya. Suku Baduy mendiami tanah dan hidup di dalam adat tanpa banyak terganggu oleh derasnya modernisasi. Alain yang damai dan kesederhanaan menjadi sahabat adalah cara hidup mereka. Para penghuninya menjaga dan melindungi dengan baik lingkungan alamnya, tidak saling menggusur. Semua yang dilakukan seperti menebang, mencabut dan memotong tanaman menggunakan aturan-aturan adat Baduy. Akrab seperti menyatu dengan lingkungannya, semua tumbuh dan berkembang menurut kodrat saling berdampingan.Hal-hat yang demikian merupakan salah satu kearifan lingkungan masyarakat Baduy yang diwujudkan dengan dipaharni, dikembangkan, dipedamani dan diwariskan secara turun temurun oleh komunitas masyarakatnya dalam bentuk karuhun (hukum adat) yang dipimpin oleh Kepala Adat Baduy (Puun). Sikap dan perilaku penyimpangan dalam kearifan lingkungan dianggap penyimpangan, tidak arif, merusak, mengganggu dan lain-lain, sehingga masyarakat yang tidak mematuhi ketentuan karuhun dianggap mengganggu kelestarian lingkungan alarn sekitarnya.Permasalahan yang muncul adalah bagaimana kearifan lingkungan pads masyarakat Baduy akibat dengan adanya kontak dengan masyarakat luar Baduy selama ini. Faktor-faktor yang bagaimana terjadinya perubahan kearifan lingkungan pada masyarakat Baduy selama ini, bagaimana kearifan Iingkungan pada masyarakat Baduy untuk masa yang akan datang.Tujuan yang diharapkan dalam penelitian tesis ini adalah untuk mengetahui kearifan lingkungan pada masyarakat Baduy yang selama ini dipedomani dan diwariskan secara turun temurun dalam melestarikan fungsi lingkungan. Hal ini, dikarenakan menjadi tujuan penelitian disebabkan bahwa kearifan lingkungan pada masyarakat Baduy pada saat ini telah terjadinya kontak dengan masyarakat luar Baduy, sehingga berpengaruh pada kearifan lingkungan pada masyarakat Baduy untuk masa yang akan datang. Hal ini dikarenakan, ada faktor-faktor yang mempengaruhi terjadinya perubahan kearifan lingkungan pada masyarakat Baduy.Manfaat penelitian adalah memberi masukan bagi Pemerintah baik Pemerintah Pusat, Pemerintah Propinsi Banten, maupun Pemerintah Kabupaten Lebak dalam membantu masyarakat Baduy untuk tetap pads tradisinya dalam menjaga dan melestarikan fungsi lingkungan sekitarnya sesuai dengan adat istiadat yang disebut dengan karuhun, sehingga tidak dirusak oleh masyarakat luar Baduy. Memperkaya khasanah ilmu pengetahuan khususnya ilmu lingkungan yang berkaitan dengan pengelolaan dan pelestarian lingkungan pada masyarakat yang mempunyai sistem sosial dan budaya sendiri. Dapat dijadikan pijakan empiris untuk melakukan penelitian lanjutan tentang ekologi manusia pada masyarakat yang mempunyai sistem sosial dan budaya sendiri.Penelitian dilaksanakan di desa Kanekes, Kecamatan Leuwidamar, Kabupaten Lebak, Propinsi Banten. Pelaksanaan penelitiannya dimulai tanggal 12 Juli sampai dengan 10 Agustus 2005. Mulai tanggal 12 sampai 25 Juli 2005, penulis melakukan penelitian di lapangan yaitu di pedalaman wilayah Baduy desa Kanekes untuk mendapat data empirik secara langsung dari masyarakat Baduy.Metode penelitian yang digunakan adalah metode penelitian deskriptif-analitik. Maksudnya adalah menggambarkan, menjelaskan dan menganalisis keadaan daerah penelitian sebagai obyek penelitian, dengan menganalisis secara kualitatif. Data yang sudah diolah, kemudian dianalisis secara cermat sesuai dengan tujuan penelitian ini. Analisis data diinterpretasikan dan membandingkan data yang satu dengan yang lain, untuk mengungkapkan dan memahami makna-makna yang muncul dibalik kegiatan yang sedang diteliti, kemudian untuk menjamin ketepatan dan peningkatan kualitas, maka temuan yang dihasilkan melalui penelitian ini dikonfirmasikan dengan pihak yang berkompeten dan bila perlu didiskusikan dengan konsultasi secara perorangan, balk dengan dosen pembimbing maupun dengan pihak yang terkait.Hasil penelitian menunjukkan bahwa masyarakat hukum adat Baduy yang mendiami tanah atas hak ulayat seluas 5.101,85 hektar merupakan wilayah adat yang sudah menyatu sejak dahulu kala sehingga pola kehidupan mereka menyatu dengan lingkungan alam sekitarnya. Hal ini dibuktikan dengan banyaknya ketentuan adat yang dikenal dengan karuhun. Masyarakat hukum adat Baduy hidup dengan bersandar pads hukum adat yang berlandaskan pads pola hidup sederhana dan seadanya (dalam arti tidak berlebihan), dengan meyakini amanat karuhun yang terwujud dalam hukum adat dapat menimbulkan kesadaran bagi warganya akan hak dan kewajibannya sehingga pada akhirnya mampu menciptakan suatu tertib hukum.Perubahan jugs telah terjadi, bahkan telah terjadinya tank menarik antara perubahan dan yang tetap mempertahankan adat istiadat. Perubahan sebagai akibat dari kontak dengan masyarakat luar Baduy, dan perubahan hanya terjadi pada masyarakat Baduy Luar saja, tidak pada masyarakat Baduy Dalam. Perubahan-perubahan itu misalnya perubahan fungsi daerah kampung Dangka, perubahan dalam penggunaan obat-obatan, perubahan dalam jangkauan wilayah adat, perubahan dalam sikap menggunakan peralatan modem, perubahan dalam cara berpakaian.Hasil penelitian ini dapat disimpulkan bahwa menjaga keseimbangan antara manusia, lingkungan alam fisik dan lingkungan transendental hingga sekarang masih merupakan nilai falsafah hidup masyarakat Baduy yang paling hakiki. Nilai tersebut tidak lepas dari sumber acuan seluruh gerak dan langkah mereka dalam berbagai dimensi kehidupan, seperti sistem kepercayaan mereka yang bertumpu pada ajaran agama Sunda Wiwitan dengan karuhunnya yang diwariskan secara turun temurun. Salah satu faktor terjadinya perubahan kearifan lingkungan adalah kontak dengan budaya luar Baduy. Akan tetapi perubahan kearifan tersebut hanya berlaku pada masyarakat Baduy Luar saja, tidak pada masyarakat Baduy Dalam. Kearifan lingkungan masyarakat Baduy tersebut hingga sekarang masih dapat dipertahankan dan juga pada masa yang akan datang.

---

The issue presented here is based on the fact that the Baduy community up-to-date possessed full authority on the management of their natural environment as well as their traditional customs. The Baduy tribe has been living in a mountainous area amongst the forest on hills and mountain slopes for centuries. They lived here and occupied the land in traditional manners and customs without being disturbed by the advancements of modernization. The peace provided by the surrounding nature as well as their simplicity has become attached to their way of life. The inhabitants of this area take care and properly protected their natural environment, and they did not shift or moved one another to different places. All activities involving woodcut, pulling-out of as well as the cutting of plants were performed in accordance with Baduy customs. Environmentally friendly and fully united with nature, all grew and developed according to its destiny and was living side by side.

Such was then one of the ecological wisdoms of the Baduy community which was implemented with full understanding, then developed, and further utilized as guidelines and inherited from generation to generation by the Baduy community in the form of what they called karuhun (traditional customary Iaws) that was guided and lead by the Baduy Traditional Chief (Puun). Any attitude and behaviour that diverted from these traditional ecological wisdom guidelines was regarded as erroneous, not wise, damaging, and disturbing and as such any person not complying with the stipulations as stipulated by the karuhun was regarded as disturbing the surrounding environment.

Problems arose with these ecological wisdom guidelines of the Baduy community as a result of contacts established between this community with other members of communities outside the Baduy community. What factors influenced the changes in these ecological wisdom guidelines adhered to by the Baduys since olden days, and what will become of the Baduy ecological wisdom in the future.

The purpose of this thesis research is to assess the ecological wisdom of the Baduy community that up-to-date has been utilized as guidelines and inherited from generation to generation to preserve the environment. This research purpose was taken, due to the fact that as a result of contacts being established with communities outside the Baduy region, the ecological wisdom of the Baduy tribe has been affected in the future. Again, certain factors exists that cause changes in the ecological wisdom of the Baduy community.

The benefit of this research is to provide input to the Central Government, the Banten Provincial Government, as well as the Lebak District's Government regarding how to assist the Baduy community to maintain their traditions and to take care and preserve the functions of the surrounding environment in accordance with their traditional customs which they call karuhun, and to prevent this from being damaged by community members from outside the Baduy area. Enrich to the scientific horizons in particular environmental science related to the management and preservation of the environment in communities that possess their individual social and cultural system. And to utilize this as an empirical lever to perform further research on human ecology in communities possessing its own social and cultural system.

The research was performed in the village of Kanekes, located in the Leuwidamar Sub district, District of Lebak, in the Banten Province. The implementation of this research started on 12 July and continued until 10 August 2005. From 12 July until 25 July 2005, the author performed field research in the interior Baduy area of the Kanekes village to obtain direct empirical data or primary data from the Baduy community.

The research method utilized was the descriptive-analytical research method. The purpose of this was to provide a picture, to explain, and to perform quantitative analyses of the research area as a research object. The data that was then processed was then cautiously analysed in accordance with the objectives of this research. The analysed data interpreted and compared one against another, to expose and to comprehend the significance arising behind the activities being researched, and to further assure its accurateness and improve its quality, the findings of this research was then confirmed with other competent parties and if necessary discussed and consulted individually, with the academic mentor as well as with other parties related to the issue.

Results of the study show that the Baduy traditional community inhabit land under the traditional customary law land rights, known as hak ulayat. This land, which has an area of 5,101.85 hectares, has been a holistic part of the Baduy community since olden days and as such the community's living patterns have been united to its natural environment and surroundings. This again, is proven by the various customary law stipulations known as karuhun. The traditional Baduy community living is based on this traditional law which principle is simplicity and acceptance in living patterns (meaning living not in profusion), and by trusting that the stipulations in the karuhun as accepted as the traditional law can instigate the awareness of the community regarding their rights and responsibilities and as such in the end creating a legal order.

Changes have occurred, and even some arguing evolved between those that approve of change and those that want to adhere to and defend traditional customs. Such changes as a result of contact with outsiders only occur at the Outer Baduy community and not at the Inner Baduy community. These changes, for instance, include changes in the function of the Dangka village, changes in the use of medicine, changes in the reach of the customary law, changes in community's attitude towards the use of modem equipment, and changes in the way of clothing themselves.

As a conclusion of this research, it could be said that taking care of the balance between humans, the physical environment and the transcendental environment are still up-to-date the essential life philosophy of the Baduy community. These values are attached to the reference source of the entire movement and as such the community steps in various living dimensions, such as their belief which is based on the Sunda Wiwitan traditional religion that include the karuhun, which has been inherited from one generation to the next generation. One factor causing change in the ecological wisdom is its contact with culture coming from outside the Baduy region. However, such changes in wisdom, only occur in the Outer Baduy community, and has not affected the Inner Baduy community. The ecological wisdom of these Inner Baduy community is up-to-date still being adhered to, and is still being maintained and is expected to sustain into the future."

"[Wilayah pesisir selatan Pulau Jawa memiliki potensi ancaman gelombang tsunami akibat gempa tektonik termasuk Pantai Ujunggenteng yang terletak di pantai selatan Kabupaten Sukabumi. Tingkat Kerentanan wilayah terhadap tsunami di Pantai Ujunggenteng dikaji berdasarkan aspek keterpaparan, sensitivitas, dan ketahanan melalui penerapan metode Analytical Hierarchy Process (AHP) dikombinasikan dengan analisis spasial berbasis grid serta dilakukan verifikasi lapangan pada 37 titik survei. Kerentanan wilayah terhadap tsunami di daerah penelitian menggunakan metode AHP didominasi oleh kelas kerentanan tinggi. Kerentanan wilayah tinggi terdapat pada sepanjang pesisir pantai bagian selatan dan beberapa di pesisir pantai barat daerah penelitian dengan jumlah grid414 atau berkisar 73% dari seluruh jumlah grid. Kerentanan wilayah sedang terdapat pada bagian tengah, timur dan beberapa di pesisir barat daerah penelitian dengan jumlah grid 123 atau berkisar 22% dari seluruh jumlah grid. Sedangkan kerentanan wilayah rendah terdapat dibagian utara dan beberapa di tengah daerah penelitian dengan jumlah grid 27 atau berkisar 5% dari seluruh jumlah grid.;Java's southern coastal areas have potential threat of a tsunami caused by tectonic earthquake including Ujunggenteng beach located in the south coast of Sukabumi. The vulnerability levels of the region to the tsunami in Ujunggenteng beach are assessed based on aspects of exposure, sensitivity and resilience through the application of Analytical Hierarchy Process (AHP) combined with grid-based spatial analysis and verification from field surveys at 37 points. The vulnerability of the region to tsunami in study area with AHP method is dominated by high vulnerability class. There are areas of high vulnerability in the western part along the coast and southern coast area of ​​study with number of grids 414 or about 73% of the total grid. The moderate vulnerability of the region is located on the central, eastern and some western part of coastal in the study areas with 123 grids or about 22% of the total grid. While there is a lower susceptibility region in the north and some in the middle of the study area with the number of grids are 27, or about 5% of the total grid., Java's southern coastal areas have potential threat of a tsunami caused by tectonic earthquake including Ujunggenteng beach located in the south coast of Sukabumi. The vulnerability levels of the region to the tsunami in Ujunggenteng beach are assessed based on aspects of exposure, sensitivity and resilience through the application of Analytical Hierarchy Process (AHP) combined with grid-based spatial analysis and verification from field surveys at 37 points. The vulnerability of the region to tsunami in study area with AHP method is dominated by high vulnerability class. There are areas of high vulnerability in the western part along the coast and southern coast area of ​​study with number of grids 414 or about 73% of the total grid. The moderate vulnerability of the region is located on the central, eastern and some western part of coastal in the study areas with 123 grids or about 22% of the total grid. While there is a lower susceptibility region in the north and some in the middle of the study area with the number of grids are 27, or about 5% of the total grid.]"

"Sebagai sistem pertanian kearifan lokal Bali, kedaulatan pangan Subak terancam dalam menjaga keberlanjutan pangan di wilayah Bali. Hal ini disebabkan karena para petani tidak lagi sepenuhnya menjalankan prinsip Tri Hita Karana dalam kegiatan usaha taninya dan beralih pada sistem pertanian Revolusi Hijau. Kabupaten Tabanan yang memiliki prestasi ketahanan pangan terbaik di Indonesia juga ikut terancam, karena Subak sebagai garda terdepan penjaga kedaulatan pangannya sudah tidak seberdaya dulu. Maka dari itu, penilitian ini bertujuan untuk mengetahui sejauh apa Revolusi Hijau telah mendegradasi kedaulatan pangan Subak yang menerapkan nilai-nilai Tri Hita Karana sehingga, dapat mengetahui akar permasalahan dan solusi yang dapat dilakukan untuk mempertahankan kedaulatan pangan. Tesis ini menggunakan desain penelitian kualitatif dan metode Life History untuk memahami berbagai perubahan yang terjadi di Subak secara mendalam. Pengumpulan data menggunakan observasi, literatur dan melakukan wawancara secara langsung kepada tiga Subak di kabupaten Tabanan. Hasil penelitian menunjukkan adanya pergeseran orientasi dari sistem pertanian berbasis manusia menjadi modal dan teknologi. Hasil dari pergeseran tersebut merubah beberapa aspek dalam Subak antara lain; sarana produksi yang mengandalkan input eksternal, sistem gotong royong yang tergantikan dengan upah, kesejahteraan petani yang memburuk, konsep pertanian yang menjadi tidak berkelanjutan, tradisi ritual yang mulai ditinggalkan dan perilaku petani yang individual membuat lemahnya posisi dan keberdayaan organisasi Subak. Tesis ini membuahkan temuan, bahwa Revolusi Hijau tidak secara langsung mempengaruhi kedaulatan pangan Subak, melainkan para petani yang terpengaruh oleh perubahan yang dibawa Revolusi Hijau menjadikan Subak menjadi tidak berdaulat. Kedaulatan pangan dapat tercapai dengan penerapan budaya yang kuat, salah satunya adalah menjalankan nilai-nilai Tri Hita Karana sebagai instrumen kedaulatan pangan berbasis budaya.

---

As a Balinese local wisdom agricultural system, Subak's food sovereignty is threatened in maintaining food sustainability in the Bali region. This is because the farmers no longer fully implement the principle Tri Hita Karana in farming activities and switch to the Green Revolution agricultural system. Tabanan Regency, which has the best food security achievements in Indonesia, is also under threat, because Subak, as the front line guard for food sovereignty, is no longer as empowered as before. Therefore, this research aims to find out to what extent the Green Revolution has degraded the food sovereignty of Subak which applies the values of Tri Hita Karana hence, can find out the root of the problem and solutions that can be done to maintain food sovereignty. This thesis uses a qualitative research design and methods Life History to understand the various changes that occurred in Subak in depth. Data collection used observation, literature and direct interviews with three subaks in Tabanan district. The results showed that there was a shift in orientation from human-based agricultural systems to capital and technology. The results of this shift changed several aspects of Subak, including; production facilities that rely on external inputs, mutual assistance systems that are replaced by wages, deteriorating farmer welfare, agricultural concepts that are becoming unsustainable, ritual traditions that are starting to be abandoned and individual farmer behavior weaken the position and organizational empowerment of Subak. This thesis led to the finding that the Green Revolution did not directly affect Subak's food sovereignty, but farmers who were affected by the changes brought about by the Green Revolution made Subak non-sovereign. Food sovereignty can be achieved through the implementation of a strong culture, one of which is by upholding the values of Tri Hita Karana as a culturally-based instrument for food sovereignty."

"Homegarden Ecology : The Structure, Pattern of Homegarden and Correlation Between Economic - Social Factors of People Community Around Lembah Harau Nature Reserve West Sumatra and Plant Diversity. A research has been done on the structure and pattern of homegarden and correlation between economic - social factors of people community and plant diversity. The research was conducted in two villages around the Lembah Harau Nature Reserve (LHNR), Harau subdistrict, the regencies of Lima Puluh Kota, West Sumatra. The villages are Desa Harau, located in the north side of LHNR, and Desa Tarantang Lubuk Limpato, located in south side and the west side of LHNR. The data were collected from October 2000 up to January 2001. The research was non experimental with a Stratified Random Sampling Method. Data of plant density, frequency, and dominance were used to calculate Important value index, Shannon diversity index (H), Jaccard similarity index (ISJ), and Shannon equitability index (E). The community economic - social factors data, as independent variables, and the plant diversity, as a dependent variable, were analyzed using the multiple regression analysis to produce the regression equality model. This research found 270 species of plants from 76 family. The plants were grouped into 11 categories. There were 33 species of fruit plants, 23 species of industrial plants, 29 species of vegetable plants, 60 species of traditionally medicinal plants, 3 species of food plants, 21 species of flavor plants, 62 species of ornamental plants, 5 species of plants for spiritual events, 8 species of traditional cosmetic plants, 55 species of weeds, and the remaining 47 species grouped into miscellaneous plants. The patterns of homegarden usage were different in two villages. In Desa Tarantang Lubuk Limpato the tree level was dominated by industrial plants and the belta level was dominated by fruit plants. On the other hand, in Desa Harau the tree level was dominated by fruit plants and the belta level was dominated by industrial plants. Artocarpus dadah, Artocarpus elasticus, Ficus ampelas, Ficus annulata, Ficus auranticea, Ficus benjamina, Ficus glandulifera, Ficus parietalis, Ficus caulocarpa, and Ficus aurata from Moraceae family were grown and spread surround the homegarden and their bennefit are still unknown by the local society. The pattern of plant stratification showed the stratification pattern was similar to a forest. Based on the formation of canopy coat, there were five strata, i.e. stratum A (>20m), stratum B (15-20m), stratum C (10-15m), stratum D (5-10m), dan stratum E (0-5m). The diversity of plant species at homegarden for tree level were strongly correlated with size of homegarden and income of respondent (R2=0,601)_ At belta level, besides of size of homegarden and income of respondent, long period of resident also had a strong correlation (R2=0,721) with the diversity of plant. At seedling level and ground cover there were weak correlations of the plant diversity with size of house (R2=0,073). Plant species which dominated homegarden was probably caused by the change of homegarden function. Increase of economic condition of people may cause decreasing in plant diversity at homegarden, especially indiginous plant species."