Pemberdayaan dilakukan dalam kerangka model triple helix, yang terdiri dari akademik, pemerintah, dan komunitas petani daerah urban. Naskah ini merupakan refleksi pelaksanaan program tahun pertama dan kedua 2019–2020 program pengembangan desa mitra (PPDM). Tujuan pengabdian: masyarakat sadar pentingnya melakukan adaptasi terhadap perubahan iklim, menangkap air hujan dan dimasukkan kembali ke dalam tanah, kelompok tani memanfaatkan lahan pekarangan secara optimal untuk pemenuhan kebutuhan pangan keluarga dan menambah pendapatan keluarga. Metode pelaksanaan: pencerahan, pelatihan dan praktek. Kegiatan pengabdian dalam program desa kampung iklim meliputi perancangan instalasi pemanen air hujan (IPAH), sumur resapan dan saluran buntu (rorak), instalasi hidroponik, kandang komunal, pengelolaan sampah, kolam sistem bioflok serta integrasi website. Hasil pengabdian: bertambahnya fasilitas IPAH, sumur resapan, dan rorak, bertambahnya jumlah warga yang panen dan memanfaatkan air hujan, bertambahnya jumlah anggota kelompok tani aktif, perbaikan kualitas kompos, serta terintegrasinya web desa wisata. Melalui program PPDM ini telah dilakukan transfer pengetahuan dan teknologi, menambah wawasan dan memaksimalkan potensi sumber daya alam untuk pengembangan tanaman sayuran di lahan pekarangan, perikanan, peternakan dan pariwisata. Bertambahnya sarana penangkap air hujan sebagai water table yang pada giliranya diharapkan menjadi mata air dan sumber air tanah dangkal untuk mensuplai sumur-sumur warga pada musim kemarau.
Every household always hopes to have enough food available. While fertile agricultural land is decreasing, food needs increase with increasing population. The use of the yard is expected to help improve food availability for the community.In realizing a climate village tourism village in Pandowoharjo Village, a series of activity programs are designed to be carried out continuously for three years. In Year I of the program, community education activities focused on harvesting and using rainwater for vegetable cultivation in the yard. The design of rainwater harvesting facilities is carried out in the form of IPAH, infiltration wells and dead-end channels (Rorak) in six padukuhan which have been designated as the center of tourism village development namely: Brayut, Temon, Pajangan, Dukuh, Karangtanjung and Plalangan.This method of mentoring the PPDM scheme in Pandowoharjo was carried out in three stages, namely program socialization, training and implementation. The mentoring process is carried out with two approaches, namely theoretical training and skills improvement with practice in the field.The results of the activities in Year I of the PPDM program have benefited partners directly, including: a) Increasing number of people who understand, and have skills in responding to climate change; b) Number of facilities for IPAH, infiltration and rorak wells increased by 15 units; c) The number of people who harvest and utilize rainwater increases by 15KK; d) The number of members of the farmer group of women who use the yard for the cultivation of vegetables with vertikulture and hydroponic systems increases by 20 people.Some achievements that are non-physical such as: network of rainwater harvesters, improvement of knowledge and skills of community members, and pilot cooperation partnerships that integrate several productive economic business groups with BUMDes.
This research was carried out to see the existence of the Jerieng tribe who still carry out tribal activities such as enforcing customary law for their citizens, it is considered that some residents outside this community are something useless and not in accordance with the present era or are often called conservative. This research is expected to be able to generate and change this paradigm. In fact, what is the perspective of residents outside the Jerieng tribe community is not true. In this study, researchers used qualitative methods, namely research or investigations that aim at solving problems that exist in the implementation of Jerieng tribal law. The intention is to see the implementation of customary law in the current Jerieng people. The main data collection was done through observation and in-depth interviews. Furthermore, all data collected, both primary and secondary data in the form of books, scientific papers, articles, observations or interviews, are analyzed (content analysis) and collided with theoretical foundations in order to obtain a picture and conclusion. The results showed that the implementation of customary law of the Jerieng tribe such as Maleng customary law, Betian customary law in Uten, Bekelai and Munoh customary law, Buyong and Pateng Pemalei customary law which is still valid in the Jerieng tribal area contains Islamic educational values. Penelitian ini dilaksanakan untuk melihat eksistensi suku Jerieng yang masih melaksanakan aktivitas kesukuan seperti memberlakukan hukum adat bagi warganya dianggap sebagian warga diluar komunitas ini adalah sesuatu yang sia-sia dan tidak sesuai dengan zaman sekarang atau sering disebut kolot. Penelitian ini diharapkan mampu menghasilkan dan merubah paradigma tersebut. Sesungguhnya apa yang menjadi perspektif warga diluar komunitas suku Jerieng itu tidak benar. Pada penelitian ini, peneliti menggunakan metode kualitatif, yaitu penelitian atau penyelidikan yang bertujuan pada pemecahan masalah yang ada pada implementasi hukum adat suku Jerieng. Dimaksudkan untuk melihat implementasi hukum adat pada masyarakat suku Jerieng yang berlaku sekarang ini. Pengumpulan data utamanya dilakukan melalui observasi dan wawancara mendalam. Selanjutnya semua data yang terkumpul, baik data primer dan sekunder yang berbentuk buku, karya ilmiah, artikel, hasil observasi atau wawancara dianalisis (content analysis) dan diperbenturkan dengan landasan teori agar didapat gambaran dan kesimpulan. Hasil penelitian menunjukkan bahwa implementasi hukum adat suku Jerieng seperti Hukum adat Maleng, hukum adat Betian di Uten, hukum adat Bekelai dan Munoh, hukum adat Buyong dan Pateng Pemalei yang hingga kini masih berlaku di wilayah suku Jerieng mengandung nilai-nilai pendidikan Islam.
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