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"Penelitian ini membahas tentang kelestarian lingkungan pada Kampung Adat Sunda Kawasan Gunung Halimun Selatan. Kampung Adat Cengkuk adalah salah satu kampung pengikut yang mengikuti tradisi atau Kasepuhan Ciptagelar dalam pengelolaan lingkungan. Faktor dari dalam dan luar kampung menyebabkan deforestasi hutan alam rata-rata sekitar 6-8% per tahun. Pertambahan penduduk kampung mencapai rata-rata 5,35% per tahun dikategorikan sangat padat. Tradisi atau adat Kasepuhan masih dianut warga kampung dengan menjaga hutan tutupan (leuweung tutupan) di sebelah selatan Kampung hanya untuk kegiatan subsistensi. Perubahan sosio-kultur terjadi pada masyarakat dengan tidak melakukan kegiatan berladang di hutan (outer island agriculture)tetapi lebih kepada kegiatan bertani di sawah (wet rice cultivation). Pengurangan pada proses dan kegiatan upacara, yang semula delapan upacara daur ladang menjadi lima upacara daur sawah. Kegiatan yang profan lebih banyak pada pengembangan komoditas tanaman ekonomi di kebun-talun. Pola keruangan dalam aspek kelestarian lingkungan juga masih menempatkan posisi; gunung-pemukiman-sungai; kampung inti-kampung pengikut. Kampung yang secara geografis lebih tinggi memiliki tradisi yang lebih ketat dibandingkan dengan kampung yang lebih rendah.

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This research focused on the etemality of environment of indigenous Sunda Village of Kasepuhan Ciptagelar at Southem Halimun Mountain. The indigenous of Cengkuk Village was one compose of several cluster villages who still follow the tradition or Kasepuhan Ciptagelar in environmental management. There were internal factors and external factors led to deforestation of natural forests on average around 6-8% per year. The growth of population which was rise up until 5,35% per year was categorized as extremely dense. Kasepuhan indigenous tradition in people at the south of the village is still practicing by protecting forestland (leuweung tutupan) only for their subsistence. Social-culture changes were occurring in the community with no agricultural activities in the forest (outer island agriculture), but agricultural activities in the field (wet rice cultivation). Reduction ln process and ceremonial activities also happened, which was originally held eight ceremonial outer island agriculture rituals into five ceremonial of wet rice cultivation. More profane activities were developing economic crops in kebun-talun. The spatial pattern in environmental aspect was still having position; mountain-settlement-river; the main indigenous village of Kasepuhan-and the compose of several cluster villages. Indigenous villages that were geographically higher usually have more stricted tradition than the lower one."

"Masyarakat Manggarai dalam kehidupannya memiliki unsur spiritual dan nilai simbolis yang digambarkan dengan kepercayaan masyarakat akan keberadaan leluhur yang diekspresikan dengan adanya tinggalan kebudayaan Megalitik. Permasalahan yang akan dikaji dalam tulisan ini adalah bagaimanakah bentuk tinggalan megalitik yang berada di Kampung adat Ruteng Pu’u Manggarai,NTT serta makna tinggalan budaya megalitik tersebut bagi masyarakat. Metode yang digunakan adalah pendekatan etnoarkeologi Tahapan penelitian ini mengacu pada Sharer dan Ashmore (2010), yaitu formulasi, implementasi, pengumpulan data, pengolahan data, analisis, dan interpretasi. Hasil penelitian menunjukkan bahwa bentuk tinggalan megalitik pada Kampung adat Ruteng Pu’u terdiri dari punden berundak, menhir, batu temu gelang,batu datar jalanan batu dan monolit dengan maknanya sebagai pelindung kampung dari segala marabahaya dan sebagai lambang kekuatan, persatuan, perlindungan dan jembatan relasi antara warga kampung dengan penjaga kampung (para leluhur,Tuhan).

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The people of Manggarai in their lives have spiritual elements and symbolic values that are illustrated by the community's belief in the existence of ancestors expressed by the remains of Megalithic culture. The problem that will be studied in this paper is how the form of megalithic remains in the traditional village of Ruteng Pu'u Manggarai, NTT and the meaning of these megalithic cultural remains for the community. The method used is an ethnoarchaeological approach This research stage refers to Sharer and Ashmore (2010), namely formulation, implementation, data collection, data processing, analysis, and interpretation. The results of this study show that the form of megalithic remains in the Ruteng Pu'u traditional village consists of punden berundak, menhirs, stone circle, flat stones, stone roads and monoliths with their meaning as a protector of the village from all dangers and as a symbol of strength, unity, protection and also a bridge of relations between the residents of Ruteng Pu'u traditional village and village guards (ancestors, God)"