This article review focuses on Kajang Ethnic, a local wisdom-based strategy, to study the practice of local wisdom to save the forest and its biodiversity. The perspective of the study is to discuss the object in a cultural-based analysis. All about the discussion is to see how to Kajang people to maintain their socio-environment that is Forest. For Kajang People, the forest is like a ‘mother’ must be respected and protected. The objectives of discussion are: 1) to explain the relationship between world view and the nature of community commitment to social norms, 2) to find out the Kajang people strategy to treat forests, and 3) to reveal the fundamental reasons for Kajang people in protecting their forest. The approach used in this study is a cultural-based study that relies on two sources, namely mythical and library sources (an anthropolinguistics studies). The results of the discussion show that Kajang people are very obedient to their social norms, and that one is part of the social norm is the problem of forest protection. The rules of forest management are contained in the Install Ri Kajang. The implication of this study is the growth of new awareness for readers to adopt relevant aspects that can be applied in their own environment, and readers’ understanding of the Ethnic Kajang’s perspective on forest management.
AbstrakOrang Bugis Pagatan adalah sebuah komunitas yang tinggal di kawasan Pagatan, Kabupaten Tanah Bumbu, Provinsi Kalimantan Selatan, yang secara kultural diidentifikasi sebagai orang Bugis. Meskipun Orang Bugis Pagatan mengakui jika leluhurnya berasal dari sejumlah daerah Sulawesi Selatan, namun tetap mengidentifikasi diri sebagai sebuah entitas tersendiri, yaitu orang Bugis Pagatan. Penelitian yang menggunakan perspektif sejarah, sosiolinguistik, dan kajian budaya ini mengungkapkan bahwa keberadaan orang-orang Bugis di Pagatan berlangsung dalam beberapa periode. Periode pertama migrasi orang Bugis ke Pagatan pada abad ke-18, adalah kalangan perintis sekaligus pendiri kerajaan Pagatan. Periode kedua migrasi orang Bugis ke Pagatan berlangsung pada paruh awal abad abad ke-20, merupakan migrasi dalam skala besar yang diakibatkan oleh pecahnya perang Bone tahun 1908. Periode ketiga migrasi orang Bugis ke Pagatan pada paruh kedua abad ke-20, yaitu saat berlangsungnya peristiwa pemberontakan DI/TII Kahar Muzakkar. Selain itu, pada akhir abad ke-20, terdapat pula kelompok-kelompok nelayan Bugis yang pada awalnya hanya mencari ikan di Pagatan, berangsur-angsur membawa keluarga mereka menetap di sana, yang dikenal dengan istilah pappagatang. Dominasi orang Bugis pada sektor sosial budaya, ekonomi, dan politik disebabkan oleh kemampuan mereka beradaptasi dengan komunitas lain, khususnya orang-orang Banjar sebagai penduduk asli Kalimantan. Orang Bugis memiliki sejumlah keunggulan dalam bidang pertanian, perikanan, kelautan, dan perdagangan, serta memiliki etos kerja yang tinggi yang bersumber dari nilai-nilai budaya siri na pesse (harga diri dan rasa iba) serta filosofi hidup orang Bugis lainnya.
The Cérékang people are often used as an example of how Indigenous Peoples successfully carry out traditional conservation of customary forests. This article aims to investigate the conditions that sustain the forest conservation in Cérékang by using Berkes’s (2008) concept of traditional ecological knowledge (TEK) and Houde’s (2007) six dimensions of TEK as the framework. Data collections were obtained through literature review, direct observation, in-depth interviews, and focus group discussions with key informants. The results of the study are as follows: First, the mythical construction around the area of forest is connected to their cosmology and stories of origin associated with the La Galigo epic, and the Cérékang people have developed protective attitudes towards forests consistent with the term “sacred ecology”. Second, such an attitude is endured by the ethics that respect the intimate relationship between humans, nature, and spiritual realms, which is subsequently manifested through prohibitions to enter the sacred forest except for ritual. This implies that the Cérékang people rely on symbolic knowledge, not technical knowledge, to protect the forest. The protected forest does not only provide cultural ecosystem services but also regulates services that indirectly benefit the Cerekang People such as flood prevention. Yet, the uncertain legal status of the sacred forest and the activities of a mining company around the area pose threats for continued conservation efforts. Consequently, to exercise direct control over the sacred forest area, new community organizations are integrated with customary institutions formed with support from NGOs, local government, and universities. This can be seen as their adaptation strategy to survive and conserve the forest amid ongoing challenges.
BACKGROUND: Serum zinc levels are found to be low in children of protein energy malnutrition globally. Pumpkin seed flour has a high zinc content of 6.88 mg/100 g, has been formulated biscuits made from pumpkin seed flour with a zinc content of 1.52 mg/100 g. AIM: This study aims to determine the effect of giving biscuits made from pumpkin seed flour to serum zinc levels and body weight in malnutrition Wistar rats. METHODS: This research is a true experiment with pre-post-test with control group design. Subjects were 28 male Wistar strain rats induced by fasting malnutrition for 3 days and then given biscuits with a zinc dose of 0.027 mg; 0.054 mg; and 0.081 mg/BW/day and in the control group without biscuits for 2 weeks. Serum zinc levels were examined using the atomic absorption spectrophotometry method. Data were analyzed using paired t-test and one-way ANOVA test. RESULTS: Paired t-test results on serum zinc levels obtained p > 0.05 and on body weight obtained p < 0.05. One-way ANOVA test results on serum zinc levels after the intervention obtained p > 0.05 and at body weight obtained p < 0.05 followed by post hoc least significant difference test found that there were significant differences between the control group and the P1 group, a dose of 0.027 mg (p = 0.015) and P2 groups, doses of 0.054 mg (p = 0.012). Greater weight gain was found in the P1 group with an increase of 38.85%. CONCLUSION: The provision of biscuits made from pumpkin seed flour has an effect on increasing body weight of malnutrition Wistar rats and has no effect on serum zinc levels, so further research is expected to use different doses.
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