Revitalization of Local Wisdom for the Environmental Education

Local wisdom that exist nowadays is facing challenge that threaten its preservation, so that it begins to eroded by the development of technology, which has adoption process of innovation and the diffusion of technology adoption. Understanding the local wisdom would be clear that local wisdom becomes important in managing natural resources and conserving environment. The purpose of this research is to revitalize and preserve the local wisdom of the indigenous community at Kampung Kuta, Ciamis Regency, West Java. The benefits of this research will be used for revitalization and preservation of local wisdom and revitalize the values and cultural norms contained in regulating the life of community.The research method and planning that would be applied in this revitalization and  preservation of cultural  is Participatory Planning and Research (PPR) which emphasize on excavate information through thorough inquiry toward local community. Share with the community, to talk about how to empower local community and furthermore to carry out the useful planning for local community.Design of revitalization and preservation of local wisdom; the establisment of local wisdom group with training and learning program; the management of indigenous group continuously; spread widely local wisdom to its supporter with instilling cultural values and local wisdom as a contain of local wisdom; plan regeneration agent and the supporter of local wisdom as a part of inheritance of culture.Revitalization and preservation of local wisdom in educational environment at Kampung Kuta custom produce : cultural tradition management; help and support for cultural development; promoting and introducing cultural tradition to the outside community. Keywords: Revitalization, Conservation, Preservation, Local Wisdom, Environmental Education


INTRODUCTION
Indonesia is a country that has variety culture from different tribes as an assets of intelectual and cultural. The variety of culture can be a potential or challange to be withstood as a part of cultural inheritance that must be maintained. Traditional values of the culture from different place, time, and community have so many local wisdom which is relevant with the condition nowadays.
Culture is dynamic, continuous to grow, moreover if the potential of the agents of culture is developed and the dynamics is activated through the education [1]. So many regions in Indonesia has local wisdom which was caused by the interaction process between human and their environment to fulfill the need of living. The experience in fulfilling the need of living, has produced various systems of knowledge which related with environment and social.
Local wisdom is one of the product of cultural community that formed because the necessary of value, norm and rule as a model to do something action. In relation with this concept, Forde [2] describe the essence of relation between human and their natural environment is united by human cultural pattern.
Kuta indigenous community as an indigenous community in Ciamis Regency, West Java Province still applies the tradition which the caretaker and the leader of community are doing surveillance. Community obey the rules as a form of reliance to their custom as taboo that should be run and faith to the existence. The belief to the taboo and magic power still alive in the entire community.
The local wisdom of Kampung Kuta has a funtion as social intitution that can control the manner of human in interaction process with the nature and the other human being.Civilizen or cultured human is the human who have had control and act in accordance with cultural values especially ethical values and moral that exist in that culture [1] this is also related with the definition RI ³(GXFDWHG 0DQ´ ZKLFK KDV PHDQLQJ WKDW HGXFDWHG PDQ LV WKH FLYLOL]HQ RU FXOWured man, because this definition comes that education is cultural aspect. So that, someone who developed appropriately with their culture is someone who also developed his/her education since they have the same purpose in personality development in the culture that the education occurs.
Education is a process of civilizing and as a tool for cultural changing. This process occurs in any form of inheriting cultural tradition from one generation to the next generation and through the process of cultural tradition adoption for them who has not known the cultural before.
Cultural values and local wisdom need to be developed as an integral part of education from any kind and stage. The development of local wisdom education will not be carried out well without an optimal participation from community. Bring everyone and every units of community to take a part and being organizer of education program are worth contribution and should be given attention and appreciation. The principal duty of education is inheriting cultural value in accordance with the potential and environment condition.
In this case, Goldberg [3] stated that education with cultural base is a strategy of creating learning environment and planning the experience of learning which integrate cultural as a part of learning process. Through cultural base education, student and community not only imitate and/or accept delivered information but they also create sense, comprehension, and meaning from information they have accepted. 7LODDU ¶V YLHZ > @ statedthat basically education, community and culture are single tripartite. It has meaning that culture as a basic, while community as a provider of facility, and education as an activity which conserve and develop cultural values which bind life together in community. In this case, community is the owner of that culture.
Local wisdom that exist nowadays is facing challenge that threaten its preservation, so that it begins to eroded by the development of technology, which has innovation adoption process and the diffusion of technology adoption. The other factor is the quantity of inhabitant, proverty, and social gap.
To anticipate the problems, local wisdom which is prevailed in community hereditarily and has close relation with environment sustainable should be preservedby understanding the local wisdom becomes an important thing in natural resourch management and conserving environment.
Reseach about local wisdom role of Kampung Kuta community in environmental education with using nature as a facility is important to do in order to get holistic comprehension. Local wisdom as an object of the research is holistic, because relate with knowledge and comprehension about entire OLIH ZLWK DOO UHODWLRQ LQ WKH XQLYHUVH .HUDI > @ DVVHUWV WKDW ³QDWXUH LV ZLGH OLIH QHW wider than only amount of divided part. Nature is relation series which connected one another, so, the comprehension DQG NQRZOHGJH DERXW WKH QDWXUH VKRXOG EH FRPSUHKHQVLYH NQRZOHGJH ´

METHODS
The research method and planning that would be applied in this revitalization and preservation of cultural is Participatory Planning and Research (PPR) which emphasize on excavate information through thorough inquiry toward local community. Share with the community, to talk about how to empower local community and furthermore to carry out the useful planning for local community [6].

RESULTS AND DISCUSSION
The result of research shows that Revitalization of local wisdom in environmental education can be elaborated from adaptive behavior using unique steps in facing environmental problem, as follows :

A. Instilling Principles to Love The Environment
Instilling principles to love the environment is one of the purpose of local wisdom to build the character of young generation in order has personality and character that love peacefulness and SURVSHULW\ ,W KDV VDPH DUJXPHQW ZLWK 6LEDUDQL > @ WKDW ³ ORFDO ZLVGRP IXQFWLRQ DV DQ LQVWUXPHQW IRU personality and good character building, the sign of identity or community identity as adhesive element in social cohesion, as world view or base of thinking with community and as a basic

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Instilling love to the environment as a form of cultural adaptation process (local wisdom) in environmental education in Kampung Kuta community ca be seen from cultural adaptation practice they do by applicating and obeying all of the form of local wisdom such as doing the recommendation and custom tradition, and avoid impolite manner in a form of taboo.

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always be socialized from one generation to the next generDWLRQ WKH VHQWHQFH LV ³leuweung ruksak, cai beak, manusabalangsak´ (forest damaged, no water, human live in suffering). Leuweung Gede forest preservation for indigenous community is like an artery, sustain community life and symbol the development of culture.
The principle has a deep meaning about how important the forest is for the living of Kampung Kuta community. Availability of the ground water is depended on forest preservation. The slogan is socialized by placing it in the middle of village and is always socialized by the family and the custom institution through the customary rule as a taboo to every individual of Kampung Kuta community.
Moral values which is contained in the slogan could be used as a basic to manage environmental continuously, because it contains principle: the eternal values, friendly environment, the awareness of ecological, and care about social life. Instilling attitude that love the environment is an important thing to create behavior pattern to be friendly nature.
The process of environmental education has a relation with the environment arround us.
Environmental education not only in the class. Learning with environmental approach will make it not boring and creates human being who loves the environment. Caring and maintaining the environment are an important thing to do by the community to create conducive HQYLURQPHQW /LNH ZKDW 6RHPDUZRWR > @ VDLG ³PDQDJLQJ WKH HQYLURQPHQW FDQ EH meant as an effort to maintain or and to improve the quality of environment in order that the primary need of human being could be fulfilled as good as possible.
Keep the cleanliness of the environment is the implementation of cultural adaptation by Kampung Kuta community on caring and maintaining the environment. Every Sunday, indigenous community cleans jalan setapak(little path) in the middle of the sacred forest from the gate to Pamekaran crater. It reflects togetherness value and mutual assistance value still exist. Kuta community still have a sense of responsibility, especially on conserving the forest it can be seen from their effort to take their time and their energy for that activity.
The obedience of the community to the customary rules, they clean the path only using a broom made of such splintered ribs, wood, and bamboo. It makes the path in the forest always look clean and natural. Community is not allowed to use the tool that made from iron such as mattock, sickle, machete, etc., because they afraid it would destroy the condition in the forest. They realize wickedness happen when there is an opportunity and aim, so no matter how slight the opportunity, it has to be avoided and obey the rule.
The culture of mutual cooperation to clean the forest makes the cleanliness of the forest is maintained well. It makes the people who want to visit into the forest easy to walk on the path. Beside that, to keep the totality and forest conservation, every month, caretaker and some of indigenous community are doing patrol surround the sacred forest. It has a functions to take care from people who want to destroy the forest or steal the wood (cut the trees).
Local wisdom in this commuity is important to take care and conserve the environment. Not only aware, but also morality and spirituality belief if human being live and unite with nature. It will emerge harmonization and give benefit to each other. This condition has the same argument like what Bintarto [8] said that human being as an individual or groups, live in the nature and environment. From the close relation and reciprocal, human being takes some adaptation, even the human being do conservation.

C. Overseeing and Conserving The Environment
One of the role of local wisdom is overseeing and conserving the environment. One of the implementation of this activity to give the visitor guidance when they want to enter the sacred forest in order they safe during the activity until the end of activity in sacred forest.
All of your hope can be delivered to the master of the nature through the caretaker in sacred forest except you are asking for wealth and ideal that incompatible with the norm. Before praying f. Taboo to make a house from wall materials DQG GRQ ¶W XVH URRI-tile as a roof but it must use kirey and fibers. Roof-tile is made of soil sould be beneath as a foothold of human. But you have to usekirey or falm fiber for your roof. Using roof-tile as a roof means you support (nyuhun) to the ground/soil. g. Taboo to make well, especially drill well. The community believe that if we big the land exceed DGXOW ¶V NQHH LW ZRXOG GDPDJH WKH LQKHULWDQFH RI WKH DQFHVWRU WKDW KDV EHHQ JLYHQ WR XV ,Q WKLV taboo there is environmental wisdom in relation with the soil in the village which has unstable character. Beside that, drill well can cause ground water availability disturbed, especially when all community does this activity.

F. Applying Taboo in Daily Activity
Beside taboo for preservation of nature, Kuta community also has taboo relate with our activities in daily life, as follows: a. Taboo for person who want to enter the forest b. Taboo to say bad words and impolite because it will disturb the peacefulness of ancestor who live in Kampung Kuta, especially Leuweung Gede.
c. Taboo to performing puppet d. Taboo to wear sarong when nyadap (tapping) e. Taboo to go to the toilet (tampian) in the middle of the day or dzuhur time.
f. Taboo for girl to stay or take a long time in the toilet.
g. Bring torch when we go in the evening.
h. Taboo to eat butuh (coconut which sprout) for the woman who is pregnant.
i. Taboo if man enter the goah (place to save every of kitchen needs).
j. Taboo to marry ex. wife and ex. husband of brother or sister. Someone has WR JHW ³OXFN\ GD\´ WKDW has been counted by Puun (someone who regarded as an old person and has cleverness in their own field). The goal of this Day-Counting is in order the house which have been established give them blessing, healthy, safety, and easy to get fortune.
Regardless from right or wrong, the essence of this day-counting to decide something accurately. In modern management, planning is the first step in a series of activity. Good planning will get the result as good as we want.
Kuta community always does the ritual before and after doing something (hajat) . for example when people want to build a house (ngadegkeun) and stay in it. Ritual has been begun when someone do the first milestone. Usually, community comes to Puun to know the lucky day to start to build a house in order that we know the place we have built is a good place or not. Community calls this process as diteya.
After getting the illustration about the lucky day and place to build the house, community conductsyukuran or selamatan (sign our grateful to God) begun with intermenting the head of chicken in place where house would be built. The ritual is led by puun with hope that the process of building a house will run well and the house gets blessing from ancestor and natural ruler. Kuta community has a unique tradition, they save ritual offering (sesaji) in fence post (wuwung genting) and stick white-red cloth as a sign of Indonesian flag to show they love Indonesia. They do it at the end of the process of building a house.
The ceremony as a sign of gratitude after finishing building the house is done by inviting the neighbor to pray together and led by puun. After ritual, every of guest eats ceremonial dish of yellow rice served in a cone shape (Nasi Tumpeng) together. The essence on this moral value is the importance of planning before doing something, respect and togetherness.
In building a house and residence, Kuta community always holds on to the aphorism or

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If we relate this aphorism with the earthquake, it guides especially to Kuta community and generally to us to build a house that resistant to an earthquake. It can be proved when earthquake occured, there wHUH QR KRXVH GDPDJHG EHFDXVH WKH VSHFLILFDWLRQ RI LQGLJHQRXV FRPPXQLW\ ¶V KRXVH resistant to an earthquake, and if only the construction is damaged, the effect would not be so serious when the construction befall to the occupant, because the roof is made of sago palm (rumbia) or palm fibers.

CONCLUSION
Design of revitalization and preservation of local wisdom; the establisment of local wisdom group with training and learning program; the management of indigenous group continuously; spread widely local wisdom to its supporter with instilling cultural values and local wisdom as a matter of local wisdom; plan regeneration agent and the supporter of local wisdom as a part of inheritance of culture.Revitalization and preservation of local wisdom in education at Kampung Kuta custom poduce : cultural tradition management; help and support for cultural development; promoting and introducing cultural tradition to the outside community.