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"Penelitian ini bertujuan untuk mengungkap perspektif masyarakat terhadap satuansatuan lanskap serta pemanfaatannya sebagai sumber perolehan kebutuhan hidup masyarakat adat Baduy-Dalam, Desa Kanekes, Banten. Penelitian dilakukan dengan menggunakan pendekatan etnoekologi. Data penelitian dikumpulkan dari hasil wawancara informan kunci, observasi langsung di lokasi penelitian, serta kegiatan diskusi kelompok viiirnam (Focus Group Discussion-FGD) dengan metode distribusi kerikil (Pebble Distribution Method-PDM). Berdasarkan persepsi masyarakat adat Baduy-Dalam terhadap nilai penting unit lanskap, terdapat tujuh satuan lanskap, yaitu lembur, huma, cai, jami, reuma, reuma kolot, dan leuweung lembur. Juga berdasarkan persepsi masyarakat adat Baduy-Dalam terhadap tumbuhan sebagai sumber perolehan kebutuhan, terdapat sepuluh sumber perolehan, yaitu sebagai sumber pangan, obat, viiirnament, kayu bakar, ritual, obat padi, alat rumah tangga, bahan pewarna, dan anyaman. Lembur menjadi unit lanskap terpenting dengan skoring PDM tertinggi (28,8), dan sumber perolehan pangan pada satuan lanskap huma menjadi memiliki nilai penting tertinggi sebagai sumber perolehan, dengan skoring PDM tertinggi (33,5).

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This research attempted to reveal the relationship of Baduy-Dalam people to their landscape, as well as their utilization of plants in Kanekes Village, Banten. The methodfor this research were ethnoecological approach. Data were collected by interview with the local key informant, direct observation in the site of the research, focus group discussion (FGD) and pebble distribution method (PDM) with respondent Baduy-Dalam people utilize and manage each of them differently.

According to the Baduy-Dalam people's perspective for important landscape, there are seven landscape units, namely lembur, huma, cai, jami, reuma, reuma kolot, and leuweung lembur. Also from to the Baduy-Dalam people's perspective for plant utilization on landscape, there are ten utilization, which are for food, medicine, ornament, firewood, ritual, paddy's medicine, household appliance, dye materials, webbing, and building material. Lembur landscape unit gained the highest PDM score (28,8), and for important landscape plant utilization, food on huma landscape unit gained the highest PDM score (33,5)."

"Penelitian ini dilakukan pada masyarakat Suku Baduy yang terletak di Desa Kanekes, Kecamatan Leuwidamar, Kabupaten Lebak, Provinsi Banten. Penelitian ini mengambil tema tentang ritus kematian, salah satu ritual khusus yang dianggap sakral bagi masyarakat Suku Baduy. Ritus kematian yang dilakukan oleh masyarakat Suku Baduy adalah bentuk ketaatan masyarakat dalam menjalankan aturan adat yang mengharuskan mereka menjalankan prosesi ritual ketika salah seorang dari mereka meninggal dunia. Ritual ini dilakukan bukan hanya sebatas aturan adat yang menjadi acuan masyarakat dalam melakukannya, melainkan sebagai bentuk penghormatan terakhir keluarga terhadap si mayit. Selain itu, ritual kematian dianggap penting karena masyarakat Baduy percaya bahwa ritual kematian diyakini mampu mengantarkan roh si mayit ke tempat suci (Mandala Hiyang), dan tidak tersesat ke tempat larangan (Buana Larang). Ritus kematian masyarakat Suku Baduy dilakukan karena masyarakat percaya bahwa kematian adalah awal dari perjalanan roh si mayit menjalankan kehidupan barunya di tempat lain bersama para leluhur mereka terdahulu. Oleh karena itu, masyarakat Suku Baduy percaya bahwa dengan mentaati semua aturan adat dan mampu menjaga alam semesta titipan leluhur mereka, berharap setelah kematian bisa bersama-sama dengan para leluhur. Interaksi yang dibangun oleh masyarakat Baduy dengan para leluhur adalah dengan cara menjaga alam semesta. Dengan demikian, makna kematian bagi masyarakat Baduy sangat mendalam karena menyangkut keberlangsungan orang hidup dan keberlangsungan roh si mayit dengan para leluhurnya. Penelitian ini menggunakan metode kualitatif dengan pendekatan antropologis. Sedangkan teknik pengumpulan data melalui observasi, wawancara dan studi pustaka. Ritus kematian masayarakat Suku Baduy diwarnai berbagai macam simbol yang menunjukan adanya relasi antara orang hidup, orang mati dan alam semesta. Masyarakat Suku Baduy juga memahami bahwa kematian merupakan bagian dari siklus hidup manusia dan sekaligus menunjukan adanya keberlangsungan roh si mayit dengan roh para leluhurnya di tempat suci. Oleh karena itu, relasi yang dibangun masyarakat Suku Baduy antara orang mati dan orang hidup melalui ritus yang dilakukan sebagai bentuk keterjalinan dan memastikan roh si mayit dapat menghadap yang suci dan bisa bertemu dengan para leluhurnya di tempat suci (Mandala Hiyang).

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This research was conducted on the Baduy Tribe community located in Kanekes, Leuwidamar, Lebak, Banten. This research takes the theme of the death rite, the special ritual that is considered sacred to the Baduy tribe. The death rite performed by the Baduy people is a form of community obedience in carrying out customary rules that require them to carry out a ritual procession when one of them dies. This ritual is carried out not only to the extent of the customary rules that are the reference for the community in doing so, but as a form of the family's last respect for the dead. In addition, the death ritual is considered important because the Baduy people believe that the death ritual is considered to be able to deliver the spirit of the dead to the holy place (Mandala Hiyang), and not stray to the place of prohibition (Buana Larang). The death rite of the Baduy people was carried out because the people believed that death was the beginning of the mayit living his new life elsewhere with their previous ancestors. Therefore, the people of the Baduy Tribe believe that by obeying all customary rules and being able to maintain the universe entrusted by their ancestors, hope that after death they can be together with the ancestors. The interaction built by the Baduy people with the ancestors was by taking care of the universe. Thus, the meaning of death for the Baduy people is very deep because it concerns on the continuity of the living and the continuity of the spirit of the dead with his ancestors. This research used qualitative methods with anthropological approach. Observation, interviews and literature studies were used in collection data. The death rites of the Baduy people are colored by various simbols that indicate the relationship between the living, the dead and the universe. The Baduy people also understand that death is part of the human life cycle and at the same time shows the continuity of the spirit of the dead with the spirit of his ancestors in the holy place. Therefore, the relationship built by the Baduy tribe between the dead and the living through rites is carried out as a form of intertwining and ensuring that the spirit of the dead can face the holy and can meet his ancestors in the holy place (Mandala Hiyang)."

"Peningkatan jumlah wisatawan setiap tahun berdampak positif terhadap kondisi perekonomian masyarakat Baduy namun di sisi lain menjadi dilema untuk keberlanjutan segi lingkungan dan sosial budaya. Baduy belum memiliki payung hukum yang kuat untuk mengaturpengelolaan pariwisata adat, ketidaktersediaan fasilitas untuk wisatawan serta rendahnya kualitas sumber daya manusia. Tujuan dalam penelitian adalah 1). menganalisa persepsi tingkatkeberlanjutan pariwisata adat pada Suku Baduy, 2). menganalisis tantangan dan peluang dan 3).menganalisa implikasi kebijakan untuk mendorong keberlanjutan pariwisata adat pada SukuBaduy. Metode penelitian menggunakan pendekatan post- positivist. Teknik pengumpulan data melalui penyebaran kuesioner kepada 100 responden (non probability) masyarakat adat Baduydengan teknik purposive sampling, serta wawancara mendalam kepada 9 narasumber dandokumentasi. Hasil perhitungan persepasi tingkat keberlanjutan pariwisata masyarakat adat di Baduy berada pada tingkat II dan masuk pada kategori OK (almost sustainable) yang ditunjukanmelalui persentase perolehan skor perhitungan sebesar 80.83%. Serta implikasi kebijakan yangbisa dikembangkan oleh pemerintah daerah Kabupaten Lebak yaitu berupa strategi pariwisataberbasis minat khusus, strategi sekolah adat dan strategi pengembangan UMKM hasil kerajinantangan masyarakat adat Baduy. Kata kunci : Pariwisata masyarakat adat, Baduy, keberlanjutan, tantangan dan peluang.

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The enhancement in the number of tourists every year has a positive impact on theeconomic condition of the Baduy people, but on the other hand, it becomes a dilemma for environmental and socio-cultural sustainability. Baduy does not yet have a strong legal protection to regulate the management of indigenous tourism, the unavailability of facilities fortourists and the low quality of human resources. The objectives of the research are 1). analyze theperception of the level of sustainability of indigenous tourism for Baduy people, 2). analyzechallenges and opportunities and 3). analyze the implications of policies to encourage thesustainability of indigenous tourism for Baduy people. The research method uses a post-positivist approach. Technique of data collection was through the distribution of questionnairesto 100 respondents (non- probability) of the Indigenous Baduy people with purposive samplingtechnique, as well as in-depth interviews with 9 sources and documentation. The perceptioncalculation result of the sustainability level of indigenous peoples tourism for Baduy are at levelII and included in the OK (almost sustainable) category which is indicated by the percentage of the calculation score of 80.83%. As well as policy implications that can be developed by the local government of Lebak, namely special interest-based tourism strategies, traditional schoolstrategies and strategies for developing MSMEs made by the Baduy indigenous people."

"Digestive disorders rank among the most common problems faced in Indonesia, especially for the Baduy people in Banten Province. Although the Baduy live in water-rich areas, their lack of sanitation facilities and unawareness of methods of disease prevention have prompted high morbidity and mortality rates in their communities, largely due to digestive system disorders that they continue to treat with medicinal plants. This survey was undertaken to document Baduy indigenous medicinal plants that were used to treat and prevent different types of digestive system disorders in their communities using quantitative ethnobotanical approaches. Ethno medicinal data were collected from 30 informants regarding their knowledge on medicinal plants. Quantitative approaches were used to determine the use value and informant consensus factor values of collected data. The results revealed that the Baduy currently use 54 medicinal plant species belonging to 30 families to treat digestive system disorders. Additional research is required, however, to validate the function of the medicinal plants and identify their active compounds."

"Baduy pantun stories are part of the larger Sundanese oral tradition of pantun storytelling in west Java. The stories recount the deeds of the nobility of such old Sundanese kingdoms as Pajajaran and Galuh. Although the Baduy still recite the pantun stories in their rituals, in the larger cities to the east of the Baduy village Kan k s pantun recitation almost disappeared. On the basis of short periods of fieldwork in and around Kan k s village between 1976 and 2014, in this essay I shall discuss Baduy pantun storytelling. I shall summarize earlier major publications and analyse some performance aspects of two Baduy pantun stories which I recorded. Although I do not concentrate on the text, I do discuss a few cultural issues arising from the texts. Baduy oral literature also includes children's and women's songs, as well as fables and myths of origin (dong ng) which do not involve music. These will not be discussed here."