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"ABSTRACTThe village communities in Indonesia are known as having extraordinary wisdom in maintaining their respective living resources. They have future-vision thinking and deeply understand to pick the meaning of biodiversity in the daily life.Desa adat Tenganan Pegringsingan is a traditional village located in the eastern Bali, 17 km. from Karangasem and 65 km from the capital city Denpasar. The settlement is situated in a valley surrounded by a range of hills from east, north to west. The hill in the east is called 'Bukit kangin' in north is called 'Bukit kana' and in the west is called 'Bukit kauh'. The village represents one of the ancient villages in Bali inhabited by the Bali Aga community with the special typical of life, social structure, traditions, custom, and religion principles different from those or other Balinese regions.The hilly environment consisting of traditional forests, dry field, and orchards. These landscape unit are the community?s source of life. The landscape and its biodiversity are thought as still keeping their originality doe to the community's traditional knowledge and management of nature. The brief observation alone can show the result of a successful way of the peoples tradition in keeping their environment mostly intact. The aim of this research is to gain an understanding of the traditional community's concept about their landscape and environment, their efforts in arranging the landscape unit and their contents as well as the management of natural resources in the context of the community?s social-culture-The research is conducted in exploratory manner using phenomenological approach to understand the people's opinion from their own viewpoint. It was etno-methodology that analyzes the community's viewpoint based on the original concept as expressed in their language.Selections of samples are done with purposive sampling and the data are collected through an in-depth interview, direct participation and observation in the site. Data of the cover vegetation is investigated in the field through the micro landscape (home yard), the meso landscape (settlement landscape) and macro landscape (regional landscape). The cover vegetations of the home yard and the settlement landscape are gained through inventory. investigation of the regional landscape (macro landscape)is conducted through inventory of cover vegetations by tracking the ?kiasiran? in the hills. Recording of data of plants in each klasiran is done by grouping them into trees, bushes or clumps, herbs and liana together with their local and botanical names.Data analyzes is using a combination of descriptive-qualitative and quantitative analysis which then presented in three papers, consisting of: 1) the oommunity's value that base on understanding of the landscape, 2) the study of spatial and the cover vegetations, and 3) the management of plant diversity by the community of Bali Aga Tenganan Pegringsingan.The result of this study demonstrate that the philosophy of life, religion and the local community wisdom of the Tenganan Pegringsingan people are the basis of their understanding of the landscape which formed by their cosmological concept. The landscape is the creation of Ida Sang Hyang Widhi Wasa /the supreme being that constitutes the space of living, the source of water, the protecting place and the place to perform vertical and horizontal relationship.The pattern and the structures of home yard, the settlement and the region landscape are formed by the integration of the Dualism concept, cosmological system (?Tapak Dara") and ?Tri Hita Karana? concept.The basis of the people management of landscape and plant diversity are rooted from their social religious life, their strong culture institution, and the role of ?Desa pekraman? (the village member) itself. All these are in line with the mission of the sustainable development concept that supports the conservation ideas."

"Etnoekologi dan Etnobotani Tumbuhan Obat pada Masyarakat Baduy-Dalam di Desa Kanekes, Kecamatan Leuwidamar, Kabupaten Lebak, Banten. Telah dilakukan kajian pengetahuan pemanfaatan lanskap dan pemanfaatan tumbuhan obat pada masyarakat Baduy-Dalam. Tujuan penelitian ini mengungkapkan keanekaragaman spesies tumbuhan obat yang tersebar pada berbagai lanskap yang sudah dikenal dan dimanfaatkan oleh masyarakat Baduy-Dalam. Penelitian telah dilaksanakan pada September 2017 sampai Januari 2018. Pengambilan data menggunakan pendekatan emik dan etik melalui wawancara semi terstruktur close ended, open ended, observasi partisipatif, Focus Group Discussion FGD, analisis vegetasi dan jelajah bebas. Wawancara dilakukan pada 3 informan kunci dan 108 responden umum. Data dianalisis secara kualitatif dengan statistika deskriptif untuk menggambarkan pengetahuan lokal masyarakat dan kuantitatif dianalisis dengan menghitung nilai kultural Index of Cultural Significance, ICS, dan nilai kepentingan lokal Local User Value Index, LUVI. Berdasarkan hasil penelitian, Baduy-Dalam mengenal 7 unit lanskap, yaitu Leuweng lembur Pemukiman, Cai sungai, Huma ladang, Jami bekas ladang ditinggalkan 1 tahun, Rheuma bekas ladang ditinggalkan 3 tahun, Rheuma kolot bekas ladang ditinggalkan 7 tahun, dan Leuweng kolot hutan lindung. Lansekap yang dianggap paling penting ialah leuweung lembur pemukiman dengan nilai rata-rata kepentingan 28.8. Pada 7 lanskap ditemukan 98 spesies tumbuhan obat yang memiliki 46 kegunaan, terdiri dari 91 genus dan 46 famili. Famili terbanyak ialah Asteraceae dan Zingiberaceae. Nilai ICS dan LUVI tumbuhan obat tertinggi di Cibeo dimiliki oleh Cocos nucifera ICS=24, LUVI=2.25 untuk laki-laki muda, Cocos nucifera ICS=24 dan Kaempferia galanga LUVI=1.91 untuk laki-laki dewasa, Kaempferia galanga ICS=16 dan Cocos nucifera LUVI=1.95 untuk laki-laki tua, Psidium guajava ICS=24, LUVI=2.15 untuk perempuan muda, K. galanga dan Z. cassumunar ICS=12 dan Zingiber cassumunar LUVI=1.63 untuk perempuan dewasa, Pterocarpus indicus, Kaempferia galanga, Dinochloa scandens, Gigantochloa apus, Zingiber officinale, dan Crassocephalum crepidioides ICS=9 dan Cyrtandra pendula LUVI=1.57 untuk perempuan tua. Adapun Nilai ICS dan LUVI tumbuhan obat tertinggi di Cikeusik dimiliki oleh Cocos nucifera ICS=18, LUVI=2 untuk laki-laki muda, Cocos nucifera ICS=24 dan Cassia alata LUVI=1.35 untuk laki-laki dewasa, Cassia alata, Ageratum conyzoides, Cyrtandra pendula, Kaempferia galanga, Abrus precatorius, Mikania cordata ICS=9 dan Bridelia monoica LUVI=1.65 untuk laki-laki tua, Cocos nucifera ICS=24, LUVI=1.35 untuk perempuan muda, Kaempferia galanga ICS=12 dan Bridelia monoica LUVI=1.06 untuk perempuan dewasa, dan Gigantochloa apus, Blumea balsamifera ICS=12 dan Cassia alata LUVI=1.01 untuk perempuan tua.

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Ethnoecology and Ethnobotany of Medicinal Plants in Baduy Dalam Society Kanekes Village, Leuwidamar District, Lebak Regency, Banten.A study of utilization of landscape and medicinal plants has been undertaken in Baduy Dalam society. The purpose of this study is to reveals the diversity of medicinal plant species scattered in various landscapes that have been known and utilized by Baduy Dalam society. The study has been conducted from September 2017 to January 2018. Data was collected through semi structured close ended, open ended, participatory observation, focus group discussion FGD interviews, vegetation analysis and free roaming interviews. Interviews were conducted from 3 key informants and 108 general respondents. Data were analyzed qualitatively by descriptive statistics to describe local knowledges society and quantitative analyzed by calculating of Index of Cultural Significance ICS, and local user 39 s value Index LUVI. Based on research results, Baduy Dalam society recognizes 7 landscape units, namely Leuweung lembur residential area, Cai river, Huma field, Jami one year abandoned field, Rheuma three years abandoned field, Rheuma kolot seven years abandoned field, and Leuweung kolot protected forest. Leuweung lembur residential area considered the most important landscape which it has average of importance value of 28.8. It has been found 98 species of medicinal plants which is have 46 usefulness. It consists of 91 genera and 46 families. The most of families are Asteraceae and Zingiberaceae. The highest of ICS and LUVI values in Cibeo, category of young male chosen C. nucifera ICS 24, LUVI 2.25, category of adult male Cocos nucifera ICS 24 and Kaempferia galanga LUVI 1.91, category of old male Kaempferia galanga ICS 16 and Cocos nucifera LUVI 1.95, Psidium guajava category of young female chosen ICS 24, LUVI 2.15, category of adult female Kaempferia galanga and Zingiber cassumunar ICS 12 and Zingiber cassumunar LUVI 1.63, and category old female Pterocarpus indicus, Kaempferia galanga, Dinochloa scandens, Gigantochloa apus, Zingiber officinale, and Crassocephalum crepidioides ICS 9 and Cassia pendula LUVI 1.57. The highest of ICS and LUVI values in Cikeusik category young male chosen Cocos nucifera ICS 18, LUVI 2, category of adult male Cocos nucifera ICS 24 and Cassia alata LUVI 1.35, category of old male Cocos alata, Ageratum conyzoides, Cyrtandra. pendula, aempferia. galanga, Abrus precatorius, Mikania cordata ICS 9 and Bridelia monoica LUVI 1.65, category of young female Cocos nucifera ICS 24, LUVI 1.35, category of adult female Kaempferia galanga ICS 12 and Bridelia monoica LUVI 1.06 and category of old female Gigantochloa apus, Blume balsamifera ICS 12 and Cassia alata LUVI 1.01."

"Masyarakat adat Baduy-Dalam merupakan masyarakat adat yang masih taat terhadap aturan adat (Pikukuh). Tradisi leluhur mereka masih diwariskan secara lisan. Pemanfaatan sumber daya alam khususnya tumbuhan papan oleh masyarakat Baduy-Dalam harus sesuai dengan aturan adat. Pengetahuan lokal tersebut harus didokumentasikan supaya tidak terdegradasi oleh perkembangan zaman. Tujuan dari penelitian ini adalah untuk mengetahui keanekaragaman tumbuhan papan yang dimanfaatkan. Penelitian ini telah dilakukan sejak bulan Agustus 2020 hingga Oktober 2020. Data diperoleh melalui wawancara semi terstruktur close ended, open ended, dan observasi partisipatif. Informan kunci berjumlah 8 orang dan responden umum adalah 10% dari jumlah penduduk yaitu 128 orang laki-laki. Data kualitatif dianalisis secara deskriptif sedangkan data kuantitatif dianalisis dengan menghitung nilai Use Value (UV), Index of Cultural Significance (ICS), dan Local User’s Value Index (LUVI). Spesies yang dimanfaatkan oleh masyarakat Baduy-Dalam adalah 26 spesies dari 9 famili. Gigantochloa apus memiliki nilai UV tertinggi (4,77), ICS tertinggi adalah Gigantochloa verticillata (64). Komponen atap pada masyarakat Cibeo memperoleh nilai LUVI tertinggi (20,41%), sedangkan pada masyarakat Cikeusik komponen tiang memperoleh nilai LUVI tertinggi (19,33%). Masyarakat adat Baduy-Dalam mengenal tujuh jenis lanskap dengan karakter yang berbeda. Lanskap di Baduy-Dalam terdiri atas Huma (ladang), Jami (bekas ladang), Rheuma ngora (lahan yang diistirahatkan sekitar 3 tahun), Rheuma kolot (lahan yang diistirahatkan sekitar 5-7 tahun), Cai (Sungai), Leuweung lembur (Pekarangan), dan Leuweung kolot (hutan lindung). Hasil analisis vegetasi diperoleh dari lanskap kampung Cibeo, Cikertawana, dan Cikeusik. Leuweung kolot adalah lanskap sumber perolehan tumbuhan papan.

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Inner Baduy indigenous community are one of the indigenous peoples who still adhere to customary rules (Pikukuh). The ancestral traditions that became the culture in his life were still passed down orally. Using plants for material indigenouse houses by Inner Baduy community must be in accordance with the customary rules. This indigenouse knowledge must ensure that it is not degraded by the times. The purpose of this study was to see the diversity of used material house plants. This research was conducted from August 2020 to October 2020. The data were obtained through semi-structured, closed interviews, and participatory observation. Total of informant are 8 informants and general respondents are 10% of the population, consist are 128 men. The data of qualitatif was analyzed by deskriptif while the data of quantitatif was analyzed with calculate the Use Value (UV), Index of Cultural Significance (ICS), and Local User’s Value Index (LUVI). Species who was utilize by Inner Baduy society are 26 species from 9 family. Gigantochloa apus got the highest of UV (4,77), the highest of ICS is Gigantochloa verticillata (64). The roof componene in Cibeo community got the highest of LUVI (20,41%), whereas at Cikeusik community the component of pole got the highest of LUVI (19,33%). Inner Baduy indigenous people recognize seven types of running and being managed based on the characteristics of each. The landscape in Inner Baduy consists of Huma (fields), Jami (former fields), Rheuma ngora (lands that are rested for about 3 years), Rheuma kolot (lands that are rested for about 5-7 years), Cai (river), Leuweung lembur (Yard), and Leuweung kolot (protected forest). The results of the vegetation analysis were obtained from Cibeo, Cikertawana and Cikeusik village. Leuweung kolot is the most important as the source of the material house plants."

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Masyarakat lokal memiliki pengetahuan mengenai ekologi dan pengelolaan sumber daya alam, termasuk masyarakat Jawa di Lereng Gunung Slamet. Lanskap yang dikenali oleh masyarakat lokal relatif beragam. Dokumentasi pengetahuan lokal dan pengelolaan sumber daya dapat dikaji melalui etnoekologi. Penelitian ini bertujuan untuk (1) menganalisis keanekaragaman dan karakteristik satuan lanskap yang dimanfaatkan oleh masyarakat, (2) mengungkapkan nilai kepentingan satuan lanskap dan jenis tumbuhan yang dimanfaatkan oleh masyarakat, (3) mengungkapkan cara pengelolaan satuan lanskap berdasarkan kearifan masyarakat, dan (4) menganalisis struktur komunitas di setiap satuan lanskap. Penelitian dilakukan di Desa (1) Ragatunjung, (2) Cipetung, dan (3) Pandansari, Kecamatan Paguyangan, Kabupaten Brebes, Jawa Tengah. Pengumpulan data dilakukan secara observasi, wawancara semi terstruktur, Focus Group Discussion (FGD), Pebble Distribution Method (PDM), dan analisis vegetasi. Wawancara semi terstruktur dilakukan kepada 8 informan kunci dan 83 responsden yang ditentukan secara purposive sampling dan snowball sampling. Data pemanfaatan satuan lanskap diperoleh melalui Focus Group Discussion (FGD) dan Pebble Distribution Method (PDM) yang dianalisis menggunakan Local User’s Value Index (LUVI). Data analisis vegetasi d diolah dengan menentukan Indeks Nilai Penting (INP), Indeks Keanekaragaman (H’), Indeks Kekayaan (DMg), Indeks Kemerataan (e’), dan Indeks Kesamaan (IS). Masyarakat Lereng Gunung Slamet mengenal sembilan jenis satuan lanskap yaitu, perawisan (pekarangan), wanah (hutan produksi), majegan (kebun), sabin (sawah), kubang buyut (kawasan rencana hutan lindung), perkebunan teh, Cagar Alam Telaga Ranjeng, tanah bengkok, dan tuk (sumber air). Wanah merupakan satuan lanskap terpenting bagi masyarakat karena merupakan ruang utama dalam pemenuhan kebutuhan hidup dengan nilai di Desa Ragatunjung (31,27), Desa Cipetung (53,55), dan Desa Pandansari (28,17). Oryza sativa L. memiliki nilai kepentingan tertinggi di dua satuan lanskap Desa Ragatunjung yaitu, sabin (22) dan wanah (12), sedangkan pada majegan adalah Syzygium aromaticum L. (6,68). Brassica oleracea L. memiliki nilai kepentingan tertinggi di dua satuan lanskap Desa Cipetung yaitu, majegan (4,20) dan pemukiman (3,5), sedangkan pada wanah adalah Zea mays L. (11,38). Solanum tuberosum L. memiliki nilai tertinggi di setiap satuan lanskap di Desa Pandansari yaitu, wanah (10,33), majegan (6,80), dan Rencana Hutan Lindung (RHL) (4,13). Pengelolaan satuan lanskap dilakukan dengan menerapkan sistem agroforestri untuk lahan kering dan terasering untuk lahan basah. Analisis struktur komunitas dapat dilihat pada Indeks Keanekaragaman berkisar antara 1,57—28,9 yang termasuk dalam kategori sedang yang menunjukkan bahwa lanskap tersebut dalam kondisi stabil. Indeks Kekayaan di lokasi penelitian berkisar antara 11,82—28,8, sedangkan Indeks kemerataan berkisar antara 0,11—0,92. Indeks kesamaan wanah dan majegan merupakan yang tertinggi yakni 62,67 yang termasuk kategori tinggi.

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The local communities have various ecological knowledge and natural resources including, the Javanese ethnic on the slopes of Mount Slamet. The landscape recognized by local communities is relatively diverse between one region and another. Documentation of local knowledge and resource management can be studied through ethnoecology. This study aims to (1) analyze the diversity and characteristics of landscape unit utilized by these communities, (2) reveal the importance of the landscape unit and plant species used by the community, (3) reveal the way the unit is managed by the community based on community wisdom, and (4) analyze the structure community in each landscape unit. The research was conducted in (1) Ragatunjung, (2) Cipetung and (3) Pandansari Village, Paguyangan District, Brebes Regency, Central Java. Data collection was carried out by observation, semi-structured interviews, Focus Group Discussion (FGD), Pebble Distribution Method (PDM), and vegetation analysis. Semi-structured interviews were conducted with 8 key informants and 83 responsdents selected by purposive sampling and snowball sampling. Landscape utilization data were obtained through Focus Group Discussion (FGD) and Pebble Distribution Method (PDM) which were analyzed using Local User's Value Index (LUVI). Vegetation analysis was Performed on each landscape unit and processed by determining the Importance Value (INP), Diversity Index (H '), Richness Index (DMg), Evenness Index (e'), and Similarity Index (IS). The slopes of Mount Slamet community were categorized into nine types of landscape units namely, perawisan (yard), wanah (production forest), majegan (gardens), sabin (rice fields), kubang buyut (protected forest plan area), tea plantations, Telaga Ranjeng Nature Reserve, tanah bengkok and tuk (water sources). Wanah was the most important landscape unit in the community, due to its usefulness in meeting the needs of the residents Ragatunjung (31.27), Cipetung (53.55), and Pandansari (28.17). Oryza sativa L. has the highest importance in the Sabin (22) and wanah (12) Ragatunjung Village, while Syzygium aromaticum L. had the highest in majegan (6.68). Brassica oleracea L. has the highest importance value in the two landscape units of Cipetung Village, namely, majegan (4.20) and settlements (3.5), while in the wanah is Zea mays L. (11,38). Solanum tuberosum L. had the highest value in each landscape unit in Pandansari Village, both in wanah (10.33), majegan (6.80), and Protection Forest Plan (RHL) (4.13). Management of the landscape unit is carried out by applying an agroforestry system for dry land and terracing for wetlands. Analysis of community structure can be seen on the Diversity Index ranges between 1.57—28.9, and showed a significant stability, placed in the medium category. The Species Richness at the research site ranged from 11.82—28.8, while the Evenness Index ranged from 0.11—0.92. Lastly, for wanah and majegan was the highest of the Similarity Index (62.67) and placed in the high category.

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"Pengembangan manfaat tumbuhan obat dimulai dengan mengumpulkan informasi dari pengetahuan lokal yang dimiliki berbagai etnis. Salah satu etnis yang unik di Indonesia adalah etnis Minangkabau yang berasal dari Nagari Tuo Pariangan karena memiliki sistem matrilineal. Berdasarkan survey pendahuluan diketahui bahwa sebagian besar tumbuhan obat di Nagari Tuo Pariangan dibudidayakan di pekarangan. Tujuan dari penelitian ini adalah untuk mengkaji pengetahuan tradisional masyarakat mengenai tumbuhan obat dan potensi pekarangan sebagai kawasan konservasi. Penelitian dilaksanakan selama sembilan bulan pada bulan Januari sampai September 2019. Pengambilan data etnobotani dilakukan dengan wawancara semiterstruktur pada 7 orang informan kunci dan 46 orang responden umum. Pengambilan data etnoekologi pekarangan dilakukan dengan analisis vegetasi pada 30 buah rumah. Data etnobotani diolah dengan menghitung Use Value (UV), Index of Cultural Significance (ICS), dan Relative Frequency of Citation (RFC). Data etnoekologi diolah dengan menghitung Indeks Nilai Penting (INP), Indeks Keanekaragaman (H), Indeks Kemerataan (e), dan Kekayaan Spesies (DMg). Analisis data dilakukan secara statistika deskriptif. Masyarakat memanfaatkan 139 spesies tumbuhan obat yang tergolong ke dalam 110 genus dan 59 famili. Tumbuhan obat digunakan untuk mengobati 73 jenis penyakit yang dikelompokkan menjadi 10 kategori. Curcuma longa, Kalanchoe laciniata, Zingiber officinale, dan Orthosiphon aristatus merupakan tumbuhan obat dengan UV, ICS, dan RFC yang tinggi. Sebagian besar tumbuhan obat menurut masyarakat memiliki UV, ICS, dan RFC yang termasuk ke dalam kategori rendah sehingga perlu dikonservasi. Masyarakat menanam 197 sepesies tanaman di pekarangan, termasuk ke dalam 148 genus dan 67 famili. Jumlah spesies tanaman terbanyak ditemukan di pekarangan Jorong Pariangan (117 spesies), sementara persentase tanaman obat tertinggi ditemukan di pekarangan Jorong Guguak (65,6%). Indeks keanekaragaman, kemerataan, dan kekayaan spesies tanaman obat di pekarangan yang tergolong tinggi membuktikan bahwa masyarakat Nagari Tuo Pariangan menanam cukup banyak spesies tanaman obat. Pekarangan dapat dimanfaatkan sebagai kawasan konservasi tanaman obat.

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Development of the benefits of medicinal plants begins with gathering information from local knowledge held by various ethnic groups. One of the unique ethnic groups in Indonesia is the Minangkabau ethnic originating from Nagari Tuo Pariangan because it has matrilineal system. Based on preliminary surveys it is known that most of the medicinal plants in Nagari Tuo Pariangan are cultivated in the yard. The purpose of this study is to examine the traditional knowledge of community about medicinal plants and the potential of yard as a conservation area. The research was conducted for nine months from January to September 2019. The collection of ethnobotanical data was carried out by semistructured interviews with 7 key informants and 46 general respondents. Ethnoecological data was collected by analyzing vegetation in 30 houses. Ethnobotanical data was processed by calculating the Use Value (UV), Index of Cultural Significance (ICS), and Relative Frequency of Citation (RFC), while ethnoecological data is processed by calculating the Importance Value Index (INP), Diversity Index (H), Evenness Index (e), and Species Richness (DMg). Data analysis was performed by descriptive statistics. The community utilizes 139 species of medicinal plants belonging to 110 genera and 59 families. Medicinal plants are used to treat 73 types of diseases which are grouped into 10 categories. Curcuma longa, Kalanchoe laciniata, Zingiber officinale, and Orthosiphon aristatus are medicinal plants with high UV, ICS, and RFC. Most of the medicinal plants according to the community have UV, ICS, and RFC which are included in the low category, so it needs to be conserved. The community planted 197 species in the yard, including 148 genera and 67 families. The highest number of plant species was found in Jorong Pariangan (117 species), while the highest percentage of medicinal plants was found in Jorong Guguak (65.6%). Index of diversity, evenness, and richness of medicinal plants in the yard which are classified as high prove that Nagari Tuo Pariangan community plant quite a number of medicinal plants. The yard can be used as conservation area for medicinal plants."

"Penelitian tentang identitas jender laki-laki dalam kerangka psikologi ulayat juga masih sangat minim jumlahnya. Pengaplikasian teori psikologi barat secara utuh pada fenomena budaya tentu dapat menimbulkan bias. Desa Tenganan Pegringsingan, Karangasem, Bali merupakan salah satu desa Bali asli yang mengelompokan peran pemuda dan gadis desanya berdasarkan organisasi khusus, sekeha teruna (untuk pemuda) dan sekeha deha (untuk gadis).Tujuan dari penelitian ini adalah untuk mendapatkan gambaran pemahaman subjek terhadap identitas jender laki-laki mereka dan proses pembentukan identitas jender laki-laki mereka. Penelitian ini menggabungkan berbagai macam teori mengenai identitas jender laki-laki serta teori belajar sosial?termasuk sosialisasi dan skema jender-sebagai kerangga acuan dalam menganalisis.Metode yang digunakan adalah metode kualitatif dengan wawancara dan studi pustaka sebagai teknik pengambilan data. Wawancara dilakukan pada tiga pemuda desa adat Tenganan Pegringsingan yang berada pada tahap perkembangan dewasa muda.Hasil penelitian menunjukan ketiga subjek memiliki pemahaman bahwa identitas jender laki-laki mereka terpisah antara 'teruna' dan 'laki-laki'. 'Teruna' adalah identitas jender mereka dalam konteks adat. Sedangkan 'lakilaki' merupakan identitas jender laki-laki mereka di luar konteks adat. Pemahaman identitas jender laki-laki mereka dihayati dari sisi fisik, karakter, dan perilaku mereka sebagai laki-laki. Ketiga subjek memahami ada banyak pihak yang membentuk mereka menjadi laki-laki dan atau teruna. Eka memandang keluarga sebagai faktor utama dalam proses pembentukan identitas jender lakilakinya. Dwi merasa pengaruh adat yang paling besar membentuk identitas jender laki-lakinya. Sedangkan Tri menekankan peran teman-teman laki-lakinya.

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It is still few study of male gender identity on indigenous psychology perspective. Straight forward applied of western theories on local phenomena could lead bias. Tenganan Pegringsingan Village, Karangasem, Bali, is an ancient Balinese Village at the present moment, which is classifying its young men and women based on special organization called sekeha teruna (for young men) dan sekeha deha (for young women).

Objectives of this study are to describe subject's understanding about their male gender identity and the process of their male gender identity construction. These studies used eclectic approach by composing many theories of male gender identity and social learning theory?including ocialization and gender schema theory-as base theory.

Research is conducted with qualitative method, using indepth interview and study literature as data collection technique. Three young adult from Tenganan Pegringsingan Village were chosen purposively as participants.

Research findings show participants distinct their concept between 'teruna' and 'man'. 'Teruna' they define as their male gender identity in indigenous context. Otherwise, 'man' is their male jender identity out side indigenous context. They find their male gender identity in term masculine physic, trait, and behavior. Participants have recognize many factor have construct them become a man or teruna. Eka put his family as the main factor of his male gender identity construction. Dwi thought Tenganan Pegringsingan give biggest influence to himself. Meanwhile, Tri sees his friends are the main factor."

"Telah dilakukan suatu studi etnoekologi untuk mengungkap hubungan suku asli di sekitarkawasan Taman Nasional Wasur (TNW) dengan lanskap budaya mereka melalui tigasumbu pendekatan etnoekologi yaitu kosmos (sistem kepercayaan), corpus (pengetahuanekologis), dan praxis (pengelolaan dan pemanfaatan sumber daya). Data dalam penelitianini diperoleh melalui kombinasi metode ekologi, antropologi, dan linguistik.Pengumpulan data diperoleh melalui wawancara semi-struktural, diskusi kelompokterfokus (DKT), metode distribusi kerikil, dan survei lapangan dengan teknik walktransectand free-listing serta observasi bebas. Hasil studi mengungkapkan bahwa sukuasli di sekitar kawasan TNW memiliki dasar penguasaan lanskap budaya yang diinisiasioleh kosmos yang juga mempengaruhi corpus serta praxis. Corpus suku asli di sekitarkawasan TNW tentang etnoekotop (satuan-satuan lanskap utama) menunjukan kesamaankonsep berdasarkan fisiografi kawasan yang sama dari dataran rendah aluvial yang secaramusiman dipengaruhi genangan air. Corpus suku asli tentang asosiasi vegetasi denganmasing-masing etnoekotop diidentifikasi secara perseptual berdasarkan persepsi budayadan alamiah berdasarkan indikator spesies. Praxis suku asli dipengaruhi oleh kosmosmelalui hubungan Dema-totem-klan yaitu suatu struktur dasar komunitas suku asli yangberhubungan dengan mitologi asal-usul yang mengatur pengelolaan dan pemanfaatansumber daya hayati sehingga terbentuk suatu tatanan kehidupan yang harmonis. Praxissuku asli juga dipengaruhi kosmos dengan adanya penentuan areal-areal sakral, sistemsasi (sar), dan aktivitas budidaya tumbuhan simbolik. Dalam hubungan budaya denganlingkungan, aktivitas subsisten suku asli tidak secara mutlak dipengaruhi olehlingkungan. Mereka mampu mengembangkan teknologi adaptasi melalui pengetahuanyang diperoleh dari pemahaman tentang alam lingkungan merekaAn ethnoecological study has been carried out to reveal the relationship of indigenoustribes around the Wasur National Park (WNP) area with their cultural landscape throughthree axes of an ethnoecological approach, namely kosmos (belief system), corpus(ecological knowledge), and praxis (resource management and utilization). The data inthis study were obtained through a combination of ecological, anthropological, andlinguistic methods. Data collection was obtained through semi-structural interviews,focus group discussions (FGD), pebble distribution methods (PDM), and field surveysusing walk-transect and free-listing techniques as well as free observation. The results ofthe study reveal that the indigenous tribes around the WNP area have a basic mastery ofthe cultural landscape initiated by the kosmos which also affects the corpus and praxis.The corpus of indigenous tribes around the WNP area regarding ethnoecotopes (mainlandscape units) shows a similarity in concept based on the physiography of the same areaof the alluvial lowlands which are seasonally influenced by waterlogging. Indigenouscorpus about vegetation association with each ethnoecotope identified perceptually basedon cultural and natural perceptions based on species indicators. Indigenous Praxis isinfluenced by the kosmos through the Dema-totem-clan relationship, which is a basicstructure of indigenous tribal communities associated with the mythology of originswhich regulates the management and use of biological resources so as to form aharmonious life order. Indigenous praxis is also influenced by the kosmos by determiningsacred areas, the sasi system (sar), and symbolic plant cultivation activities. In therelationship between culture and environment, the subsistence activities of indigenouspeople are not absolutely influenced by the environment. They are able to developadaptation technologies through knowledge gained from an understanding of their naturalenvironment."

"ABSTRAKPenjualan barang-barang cindera mata, sebagai salah satu mata pencaharian masyarakat desa Tenganan Pegringsingan yang merupakan suatu mata pencaharian yang baru. Penjualan cindera mata di Indonesia merupakan suatu usaha yang sangat berperan sekali wisata yang datang ke Indonesia. dalam menerima arus Bali, Indonesia. adalah salah satu tujuan utama wisata di Dengan besarnya arus wisata ke Bali ini, maka secara garis besar dapat dikatakan mempengaruhi kehidupan sehari-hari masyarakat Bali pada umumnya. Dengan besarnya tingkat pariwisata di Bali ini secara tak langsung juga mempengaruhi kehidupan masyarakat desa Tenganan Pegringsingan yang merupakan suatu masyarakat tradisional yang masih memegang teguh adat-istiadat. Masyarakat desa Tenganan Pegringsingan dalam hidupnya sehari-hari diatur oleh awig-awig desa atau aturan-aturan adat yang mengikat merek sebagai warga masyarakat desa yang bersangkutan. Dengan besarnya arus wisata ke desa Tenganan Pegringsingan, maka hal ini membawa pengaruh kepada masyarakat desa tersebut untuk membuka usaha yang baru yang tak terdapat dalam awig-awig. Usaha yang baru dilakukan ini dapat menambah pendapatan mereka sehari-hari di samping mereka sebagai petani pemilik. Kehidupan ekonomi masyarakat desa Tenganan Pegringsingan telah diatur dalam awig-awig desa, namun penjualan cindera mata ini tidak terdapat dalam awig-awig desa sehingga menimbulkan pemikiran bagi krama desa atau dewan adat desa. Dewan adat desa berusaha mempertahankan bentuk fisik dari desa tersebut agar tetap dijaga, sementara warga yang membuka usaha cindera mata ini merombak bentuk rumah yang telah ditentukan oleh desa adat."