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Abstrak :
ABSTRAK
Penelitian ini adalah studi kasus ekologi pembangunan masyarakat adat Papua dan implikasinya untuk pemekaran provinsi, pembinaan kesadaran nasional dan pengembangan ilmu lingkungan sebagai muitidisiplin ilmu. Nilai-nilai kcarifan karaktelistik masyarakat adat Papua adalah pandangau yang mempertahankan, dan menjaga kelestarian lingkungau Karena itu, revitalisasi nilai-nilai kcarifan itu dalam pembangunan berkelanjutan menjamin kelestarian lingkungan Studi ini menyediakan 8 teoti baru dan sebuah paradigma bam: (1) Teori wawasan Kosmologi Papua, (2) Teori pernbangunan berkelanjutan berbasis revitalisasi nilai-nilai Ibearyizn Iingkungan, (3) Teori Nusaninra sebagai ibunya masyarakat adat Papua; (4) Teori etnogeologi masyarakat adat Papua sebagai penduduk terasli Nusantara sqiak zaman prasejaxah kira-kira 1.5-0.7 juta inhun Ialu; (5) Teori rakyat Papua sebagai pengawal pusaka NKRI S¢C8l?8, ekologis dan kosmologis; (6) Tcori suku Dani sebagai pohon sumber suku besar Papua dan suku tertua di Indonesia yang menerapkan traditional civil society; (7) Teori ekologi pemekaran wilayah; (8) Teori llmu Lingkungan sebagai multidisiplin ilmu; dan (9) Paradigma bam penclitian lingkungan memadukan metode-metode penelitian yang mempergunakan pendelcatau-pendekatan kaulitatif dan kuantitatitl dan berdasarkan nilai-nilai iilosofi ketakhinggam Ini menyediakan suatu model bemlakna dan terukur untuk pengembangan ilmu lingkungan. Hasil kajian disertasi memiliki tiga implikasi penting. Pertama, memberikan penimbangan untuk pemekaran wilayah provinsi di Papua berdasarkan kajlan ekoiogi Serta sosial budaya. Kedua membuka ruang terhadap pemahaman nilai~ nilai lcearifan lokal Papua yang bukan konsep sempit primordialisme. Ketiga, pemahaman ini didekati dengan ilmu Iingkungan sebagai multidisiplin yang terdiri atas: sub sistem ilmu lingkungan alam, sub sistem ilmu Iingkungan sosial dan sub sistem ilmu iingkungan buatan. Berdasarkan ekosistem landskap budaya, hukum adat, batas-batas ekoregion, kondisi geografi dan kemeralaan sebaran sumberdaya alam dapat dibentuk enam provinsi baru di Papua: (1) Provinsi Jayapura; (2) Provinsi Teluk Cenderawasih; (3) Provinsi Irian Jaya Barat (Provinsi Papua Barat); (4) Provinsi Fakfak; (5) Provinsi Papua Sclatan; dan (6) Provinsi Pegunungan Tengah. Harapan yang terkandung dalam kajian disermsi ini, ke depan supaya tidak ada lagi pengabaian ekologi dan sosial budaya dalam. kebijakan pembangunan di Papua.

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ABSTRACT
This research is a case study about the ecological based development of Papuan indigenous people and its implication for the formation of. multiple provinces in Papua, building national unity awareness, and developing environmental science as a multi-discipline science. The ecological wisdom values of the Papuan indigenous people are views that defend and protect environmental sustainability. Therefore, revitalization of the ecological wisdom values within sustainable development guarantees the environmental sustainability in Papua. This study provides 8 new theories and one new paradigm: (1) Theory of cosmology view of Papua, (2) Theory of sustainable development based on revitalization ecological wisdom values; (3) Theory of Nusantara as the mother of the Papua indigenous people; (4) Ethno-Geology Theory of the Papuan indigenous people as original resident of Nusantara since prehistoric epoch about 1.5-0.7 million year ago; (5) Theory of the Papuan people as ecologic and cosmologic patrimony guard ofNKRI; (6) Theory of Dani tribe as the source tree of the big tribe of Papua and the eldest tribe in Indonesia applying society civil traditional; (7) Theory of Ecological Multiplication Number of Provinces, (8) Theory of Environmental science as a rnultldiscipline science; and (9) The new paradigm of environmental research combines research methods using quantitative and qualitative approaches and is based on the unlimited values? philosophy. This provides a measurable and meaningful model for the development of environmental science. This study provides three important implications. Firstly, the ecological, social-cultural values and traditional systems must become the basis for plans on incrementing the number of provinces in Papua Secondly, wider access must be made in order to understand local values and principles, which should not be interpreted as equal to narrow concept of pre-mordialism. Thirdly, this understanding must be approached through environmental science as a multidiscipline science that consists of three sub-system of environmental science, namely: (a) sub system of natural environmental science, (b) sub system of social environmental science; and (c) sub system of constructed environmental science. Based on cultural landscape ecosystem, customary law, borders of eco-region, geographic setting and equal distribution of natural resources can formed six new provinces in Papua: (1) Province of Jayapura; (2) Province of Cenderawasih Bay; (3) Province of Westem lrian Jaya (Papua); (4) Province of Falcfak; (5) Province of Southem Papua; and (6) Province of Centra] Range of Papua. There is a hope of this study, is that in the future ecological and social-cultural values will no longer be neglected in the development policies in Papua Author Keywords: Values, Wisdom, Environment, Development, Sustainability.

Abstrak :
[ABSTRAK
Penelitian ini adalah studi kasus ekologi pembangunan masyarakat adat Papua dan implikasinya untuk pemekaran provinsi, pembinaan kesadaran nasional dan pengembangan ilmu lingkungan sebagai muitidisiplin ilmu. Nilai-nilai kcarifan karaktelistik masyarakat adat Papua adalah pandangau yang mempertahankan, dan menjaga kelestarian lingkungau Karena itu, revitalisasi nilai-nilai kcarifan itu dalam pembangunan berkelanjutan menjamin kelestarian lingkungan Studi ini menyediakan 8 teoti baru dan sebuah paradigma bam: (1) Teori wawasan Kosmologi Papua, (2) Teori pernbangunan berkelanjutan berbasis revitalisasi nilai-nilai Ibearyizn Iingkungan, (3) Teori Nusaninra sebagai ibunya masyarakat adat Papua; (4) Teori etnogeologi masyarakat adat Papua sebagai penduduk terasli Nusantara sqiak zaman prasejaxah kira-kira 1.5-0.7 juta inhun Ialu; (5) Teori rakyat Papua sebagai pengawal pusaka NKRI S¢C8l?8, ekologis dan kosmologis; (6) Tcori suku Dani sebagai pohon sumber suku besar Papua dan suku tertua di Indonesia yang menerapkan traditional civil society; (7) Teori ekologi pemekaran wilayah; (8) Teori llmu Lingkungan sebagai multidisiplin ilmu; dan (9) Paradigma bam penclitian lingkungan memadukan metode-metode penelitian yang mempergunakan pendelcatau-pendekatan kaulitatif dan kuantitatitl dan berdasarkan nilai-nilai iilosofi ketakhinggam Ini menyediakan suatu model bemlakna dan terukur untuk pengembangan ilmu lingkungan. Hasil kajian disertasi memiliki tiga implikasi penting. Pertama, memberikan penimbangan untuk pemekaran wilayah provinsi di Papua berdasarkan kajlan ekoiogi Serta sosial budaya. Kedua membuka ruang terhadap pemahaman nilai~ nilai lcearifan lokal Papua yang bukan konsep sempit primordialisme. Ketiga, pemahaman ini didekati dengan ilmu Iingkungan sebagai multidisiplin yang terdiri atas: sub sistem ilmu lingkungan alam, sub sistem ilmu Iingkungan sosial dan sub sistem ilmu iingkungan buatan. Berdasarkan ekosistem landskap budaya, hukum adat, batas-batas ekoregion, kondisi geografi dan kemeralaan sebaran sumberdaya alam dapat dibentuk enam provinsi baru di Papua: (1) Provinsi Jayapura; (2) Provinsi Teluk Cenderawasih; (3) Provinsi Irian Jaya Barat (Provinsi Papua Barat); (4) Provinsi Fakfak; (5) Provinsi Papua Sclatan; dan (6) Provinsi Pegunungan Tengah. Harapan yang terkandung dalam kajian disermsi ini, ke depan supaya tidak ada lagi pengabaian ekologi dan sosial budaya dalam. kebijakan pembangunan di Papua.;

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ABSTRACT
This research is a case study about the ecological based development of Papuan indigenous people and its implication for the formation of. multiple provinces in Papua, building national unity awareness, and developing environmental science as a multi-discipline science. The ecological wisdom values of the Papuan indigenous people are views that defend and protect environmental sustainability. Therefore, revitalization of the ecological wisdom values within sustainable development guarantees the environmental sustainability in Papua. This study provides 8 new theories and one new paradigm: (1) Theory of cosmology view of Papua, (2) Theory of sustainable development based on revitalization ecological wisdom values; (3) Theory of Nusantara as the mother of the Papua indigenous people; (4) Ethno-Geology Theory of the Papuan indigenous people as original resident of Nusantara since prehistoric epoch about 1.5-0.7 million year ago; (5) Theory of the Papuan people as ecologic and cosmologic patrimony guard ofNKRI; (6) Theory of Dani tribe as the source tree of the big tribe of Papua and the eldest tribe in Indonesia applying society civil traditional; (7) Theory of Ecological Multiplication Number of Provinces, (8) Theory of Environmental science as a rnultldiscipline science; and (9) The new paradigm of environmental research combines research methods using quantitative and qualitative approaches and is based on the unlimited values? philosophy. This provides a measurable and meaningful model for the development of environmental science. This study provides three important implications. Firstly, the ecological, social- cultural values and traditional systems must become the basis for plans on incrementing the number of provinces in Papua Secondly, wider access must be made in order to understand local values and principles, which should not be interpreted as equal to narrow concept of pre-mordialism. Thirdly, this understanding must be approached through environmental science as a multidiscipline science that consists of three sub-system of environmental science, namely: (a) sub system of natural environmental science, (b) sub system of social environmental science; and (c) sub system of constructed environmental science. Based on cultural landscape ecosystem, customary law, borders of eco-region, geographic setting and equal distribution of natural resources can formed six new provinces in Papua: (1) Province of Jayapura; (2) Province of Cenderawasih Bay; (3) Province of Westem lrian Jaya (Papua); (4) Province of Falcfak; (5) Province of Southem Papua; and (6) Province of Centra] Range of Papua. There is a hope of this study, is that in the future ecological and social-cultural values will no longer be neglected in the development policies in Papua Author Keywords: Values, Wisdom, Environment, Development, Sustainability.;his research is a case study about the ecological based development of Papuan indigenous people and its implication for the formation of. multiple provinces in Papua, building national unity awareness, and developing environmental science as a multi-discipline science. The ecological wisdom values of the Papuan indigenous people are views that defend and protect environmental sustainability. Therefore, revitalization of the ecological wisdom values within sustainable development guarantees the environmental sustainability in Papua. This study provides 8 new theories and one new paradigm: (1) Theory of cosmology view of Papua, (2) Theory of sustainable development based on revitalization ecological wisdom values; (3) Theory of Nusantara as the mother of the Papua indigenous people; (4) Ethno-Geology Theory of the Papuan indigenous people as original resident of Nusantara since prehistoric epoch about 1.5-0.7 million year ago; (5) Theory of the Papuan people as ecologic and cosmologic patrimony guard ofNKRI; (6) Theory of Dani tribe as the source tree of the big tribe of Papua and the eldest tribe in Indonesia applying society civil traditional; (7) Theory of Ecological Multiplication Number of Provinces, (8) Theory of Environmental science as a rnultldiscipline science; and (9) The new paradigm of environmental research combines research methods using quantitative and qualitative approaches and is based on the unlimited values? philosophy. This provides a measurable and meaningful model for the development of environmental science. This study provides three important implications. Firstly, the ecological, social- cultural values and traditional systems must become the basis for plans on incrementing the number of provinces in Papua Secondly, wider access must be made in order to understand local values and principles, which should not be interpreted as equal to narrow concept of pre-mordialism. Thirdly, this understanding must be approached through environmental science as a multidiscipline science that consists of three sub-system of environmental science, namely: (a) sub system of natural environmental science, (b) sub system of social environmental science; and (c) sub system of constructed environmental science. Based on cultural landscape ecosystem, customary law, borders of eco-region, geographic setting and equal distribution of natural resources can formed six new provinces in Papua: (1) Province of Jayapura; (2) Province of Cenderawasih Bay; (3) Province of Westem lrian Jaya (Papua); (4) Province of Falcfak; (5) Province of Southem Papua; and (6) Province of Centra] Range of Papua. There is a hope of this study, is that in the future ecological and social-cultural values will no longer be neglected in the development policies in Papua Author Keywords: Values, Wisdom, Environment, Development, Sustainability., his research is a case study about the ecological based development of Papuan indigenous people and its implication for the formation of. multiple provinces in Papua, building national unity awareness, and developing environmental science as a multi-discipline science. The ecological wisdom values of the Papuan indigenous people are views that defend and protect environmental sustainability. Therefore, revitalization of the ecological wisdom values within sustainable development guarantees the environmental sustainability in Papua. This study provides 8 new theories and one new paradigm: (1) Theory of cosmology view of Papua, (2) Theory of sustainable development based on revitalization ecological wisdom values; (3) Theory of Nusantara as the mother of the Papua indigenous people; (4) Ethno-Geology Theory of the Papuan indigenous people as original resident of Nusantara since prehistoric epoch about 1.5-0.7 million year ago; (5) Theory of the Papuan people as ecologic and cosmologic patrimony guard ofNKRI; (6) Theory of Dani tribe as the source tree of the big tribe of Papua and the eldest tribe in Indonesia applying society civil traditional; (7) Theory of Ecological Multiplication Number of Provinces, (8) Theory of Environmental science as a rnultldiscipline science; and (9) The new paradigm of environmental research combines research methods using quantitative and qualitative approaches and is based on the unlimited values’ philosophy. This provides a measurable and meaningful model for the development of environmental science. This study provides three important implications. Firstly, the ecological, social- cultural values and traditional systems must become the basis for plans on incrementing the number of provinces in Papua Secondly, wider access must be made in order to understand local values and principles, which should not be interpreted as equal to narrow concept of pre-mordialism. Thirdly, this understanding must be approached through environmental science as a multidiscipline science that consists of three sub-system of environmental science, namely: (a) sub system of natural environmental science, (b) sub system of social environmental science; and (c) sub system of constructed environmental science. Based on cultural landscape ecosystem, customary law, borders of eco-region, geographic setting and equal distribution of natural resources can formed six new provinces in Papua: (1) Province of Jayapura; (2) Province of Cenderawasih Bay; (3) Province of Westem lrian Jaya (Papua); (4) Province of Falcfak; (5) Province of Southem Papua; and (6) Province of Centra] Range of Papua. There is a hope of this study, is that in the future ecological and social-cultural values will no longer be neglected in the development policies in Papua Author Keywords: Values, Wisdom, Environment, Development, Sustainability.]

Abstrak :
Indonesia merupakan negara kepulauan (archipelago) berjumlah 17.500 pulau dengan 555 suku bangsa dan spesifikasi pengetahuan tradisional penunjang kehidupannya, sehingga tercermin dalam keanekaragaman budayanya. Indonesia diapit oleh lempeng bumi Asia Australia dan Pasifik yang masih bergerak dinamis sehingga dikelilingi oleh cincin api. Indonesia juga diapit 2 samudera Lautan Hindia dan Lautan Pasifik serta 2 benua Asia dan Australia dan negeri ini terletak di khatulistiwa dengan dua musin hujan dan kemarau dan bermandi sinar matahari sepanjang tahun. Indonesia memiliki Iahan yang subur dari perut bumi dan Iautan tropis yang Iuas menghasilkan keanekaragaman ekosistem beserta sumberdaya alam yang mampu memenuhi kebutuhan masyarakatnya. Pengetahuan dan kebudayaannya merupakan hasil interaksi yang dlperoleh dalam kurun waktu yang sangat Iama diwariskan turun temurun sangat jarang terdokumentasi dalam bentuk tertufns. Kearifan lingkungan merupakan bagian dari kebudayaan yang merupakan perpaduan sumber daya alam dan kulturnya. Kulmr merupakan kesatuan sistem antara: norma - kelembagaan - artefak. Masalah yang dikaji dalam penelitian ini adalah kearifan lingkungan yang dimiliki masyarakat tradisional daerah Bali. Sikap dan perilaku masyarakat yang menerapkan kearifan lingkungan dalam bentuk rasa hormat pada alam dan penciptaNya telah mendorong terwujudnya keselarasan hubungan manusia dengan lingkungannya yang tercermin dalam Elsafatnya Tri Hita Karavia. Penelitian bertujuan untuk mengkaji keberlanjutan subak yang tetap bertahan sampai saat ini dan mengetahui kelenturan nilai-nilai kearifan lingkungan yang berkelanjutan. Kelenturan dalam pengertian adaptasi terhadap perubahan-perubahan kelembagaan subak karena pengaruh pesatnya perkembangan ilmu pengetahuan dan teknologi, terutama bidang informasi. Memperoleh konsep baru dalam menyusun sirategi pembangunan pertanian berkelanjutan masyarakat tradisional. Metode penelitian adalah kualitatif yaitu melalui pengamatan lapangan, penelaahan dokumen, wawancara dan diskusi kelompok. Metode bertujuan unmk memahami sikap, pandangan, perasaan dan perilaku individu atau kelompok atas nilai-nilai kearifan lingkungan berupa subak dan pengaruh modernisasi. Hasil penelitian menunjukkan bahwa masyarakat memahami nilai-nilai kearifan lingkungan sistem subak dan tetap mempertahankannya sesuai dengan dinamika masyarakat. Masyarakat Bali telah memiliki nilai-nilai kearifan lingkungan yang menyatu dalam berbagai aspek kehidupan sehingga pemanfaatannya brsifat berkelanjutan. Pemerintah diharapkan mendukung keberlanjutan nilai-nilai tersebut melalui berbagai kebijakan melalui instansi terkait. ...... Indonesia is an archipelago of 17,500 islands and 555 ethnic groups with traditional knowledge to support their life reflecting diverse local cultures. Knowledge is transfer from generation to another, and is rarely recorded in the form of written documents. Traditional knowledge are immanent in maintaining livelihoods and adapting their flexibility to using eflicient simple technologies. The environmental wisdom of Bali's irrigation system of subak survive a millennium as it as based on the philosophy of life of Toi Hita Karana. For the past two decades the roles of subak has been degrading because of increasing shihs of land use and other causes. Understanding the environmental wisdom held by traditional communities is expected to enable us to formulate strategies for integrating natural, social and building environmenus One particular issues sturned in the research was the traditional community's environmental wisdom- attitude and behavior of peoples in applying the wisdom of protecting the environment by paying respect to the nature and Creator to promote a harmonized relation between human and the environment. The research aimed at studying the still existing subak and identifying its flexibility of sustainable environmental wisdom values. What it means by flexibility is the people s ability to adapt to subak institutional changes resulting from the rapid progress of science and technology, particularly those relating to information. It also aimed finding out a new concept of fomrulating traditional community s sustainable environmental wisdom Strategies. The research was conducted using qualitative method; i.e. through field observation, documents studies, interviews and group discussions in other to understand the attitude, insight, perception and behavior of individuals or groups. The research results indicated that the community understand the values of the environmental wisdom of subak, and maintain them to meet beyond going dynamics of urbanization. The community expected the govemment to play a role in sustaining the values by making a number of policies on related institutions.

Abstrak :
Tiap kota memiliki keunikan karakter, sejarah dan nilai budaya yang tercermin pada hadirnya kawasan yang memiliki kekentalan nilai sosial dan budaya yang dapat disebut sebagai kawasan pusaka. Masalah yang diteliti bertitik tolak dari kondisi kawasan pusaka kita yang semakin menurun kualitasnya baik secara lingkungan, sosial, budaya dan ekonomi. Namun demikian, tidak semua kawasan pusaka kita berada dalam kondisi buruk, kawasan Taman Ayun yang berlokasi di kabupaten Badung, Provinsi Bali adalah sebuah contoh kawasan pusaka dengan kondisi baik. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan kualitatif dengan menggunakan analisis deskriptif. Hasil penelitian menunjukkan bahwa pada kawasan Taman Ayun, pengelolaan kawasan pusaka yang dilakukan dengan pendekatan nilai kearifan lingkungan yang dilandaskan konsep Tri Hita Karana dengan awig-awig (hukum adat tertulis) sebagai instrumen pengelolaan kawasan pusaka, lebih efektif menjaga kelestarian kawasan pusaka dibandingkan dengan pengelolaan kawasan pusaka yang menggunakan instrumen kebijakan penataan ruang. Berdasar hasil penelitian, saya menyusun model pengelolaan kawasan pusaka berkelanjutan dengan menggunakan pendekatan kebijakan penataan ruang dan kearifan lingkungan. Muatan model ini sebagai berikut: pada kawasan pusaka dengan karakteristik: 1) kawasan memiliki nilai penting bagi sejarah, ilmu pengetahuan, pendidikan, agama, dan/atau kebudayaan; 2) memiliki masyarakat adat yang masih memegang teguh adat istiadat, dan norma yang berlaku pada masyarakatnya; 3) memiliki aturan/hukum adat, maka pengelolaan kawasan pusaka dilakukan dengan: 1) berbasis pada kearifan lingkungan dengan instrumen aturan adat tertulis yang telah dilengkapi dengan muatan tata ruang; 2) dalam perspektif kebijakan penataan ruang, pengaturan kawasan pusaka dilakukan melalui penetapan kawasan pusaka dalam rencana tata ruang sebagai kawasan cagar budaya atau kawasan strategis sosial budaya, sedangkan penyusunan Rencana Tata Ruang dilakukan pada tingkat rencana umum, pengaturan pada skala lingkungan tidak dilakukan. Pengaturan ruang kawasan pusaka melalui pembagian zonasi, yaitu: zona inti, zona penyangga dan zona pengembangan; 3) pendekatan pengelolaan kawasan pusaka menggunakan konservasi dinamis; 4) melibatkan peran segenap pemangku dalam pengelolaan kawasan pusaka ini dengan pendekatan berbasis pada kesetaraan, keterlibatan dan pemberdayaan masyarakat. ......Every city has its own unique character, historical and cultural value which is reflected by the existence of several areas within the city that has strong historic and social footprints. Those areas are known well as heritage areas. The main issue that will be focus of the study is the deterioration of heritage area from the aspect of economy, social, and environment. In long term, the degradation of this situation could lead heritage area into its destruction. In facts, not all heritage area is in poor condition. Taman Ayun area, which is located in Badung Regency-Bali, has succesfully maintained its physics and social cultural value as a well manage of built environment. This study is using qualitative approach with descriptive analysis. The result of this research shown that environmental wisdom that is affected by Hindu beliefs with its Tri Hita Karana concept, awig-awig from their traditional village more effectively rather than spatial planning policy as a management instrumen for heritage area in Taman Ayun. Based on the result of this research, I arrange a model of sustainable heritage area with spatial planning policy and environmental wisdom approach.The substance of this model consist of: Heritage area with a spesific character as follows: 1) heritage area has significant value such as: history, science, religion, and cultural; 2) a community with a strong environmental wisdom has a powerfull capacity to manage their living space well; 3) written customary law is used as instrument for management of heritage area. Heritage area management conduct with: 1) based on environmental wisdom which written customary law that equipped with spatial planning substance is used as instrument for management of heritage area; 2) in perspective of spatial planning policy, arragement of heritage area through determine heritage area in spatial plan document as a heritage area or socio cultural strategic area, spatial planning policy arrangement for general/macro spatial plan, and for spesific heritage area, who has a spesific character does not need a legal spatial plan. The arrangement of spatial planning for heritage area divided into three zone: main zone, buffer zone and supporting zone and also characteristic area accommodate in spatial plan document; 3) Heritage area management used dynamic conservation approach: 4) the role of all stakeholders is needed to support and develop the heritage area with equity, inclusive and bottom up approach to ensure the sustainability of the heritage area.

Abstrak :
ABSTRAK
Masyarakat adat adalah kelompok yang paling rentan terhadap penurunan kualitas lingkungan hidup akibat eksploitasi sumber daya alam (SDA) yang tidak terkendali yang terjadi selama ini di Indonesia, pada hal Indonesia memiliki kearifan lingkungan yang tersebar pada hampir seluruh suku-suku bangsa yang ada di daerah. Kearifan lingkungan atau sering juga disebut kearifan tradisional/lokal telah diwariskan secara turun-temurun oleh nenek moyang bangsa Indonesia, seperti yang dimiliki masyarakat Kampung Kuta, Kebupaten Ciamis, ]awa Barat. Mat istiadat dan kearifan lingkungannya masyarakat Kuta dalam menjaga SDA dan lingkungan menjadi daya tarik bagi pendatang (wisatawan budaya dan pendidikan) sehingga dapat menjadi ancaman dan peluang yang dihadapi masyarakat Kuta untuk melestarikan nilai-nilai kearifan ingkungan mereka. Tekanan dad pihak !liar tersebut cenderung akan mengakibatkan terjadi degradasi SDA dan nilai kearifan lingkungan yang selama ini telah dilestarikan masyarakat Kuta, apalagi setelah terbukanya akses transportasi dan informasi. Tujuan penelitian adalah untuk: menganalisis nilainifai kearifan yang dimiliki masyarakat Kuta dalam mengelola SDA; menganalisis ancaman dan peluang yang dihadapi; menganalisis upaya dan peran pemerintah daerah; dan mengevaluasi keberhasilan masyarakat Kuta dalam mengelola SDA. Kearifan lingkungan Kampung Kuta terlihat dart kepatuhan dan ketaatan rnasyarakatnya dalam menjalankan tradisi leluhur, yaitu: menjaga/melestarikan hutan adat dan mata air, budidaya tanaman di kebun dan pekarangan rumah, pelarangan menggali tanah untuk pembuatan sumur dan penguburan jenaxah, aturan pembuatan rumah panggung (tidak boleh rumah batu), dan meneruskan tradisi gotong royong. Kearifan lingkungan masyarakat Kuta yang didasarkan kepatuhan pada tradisi leluhur, kepercayaan pada kekuatan gaib, dan ketakutan pada sangsi, yang telah ditetapkan menjadi aturan-aturan adat, menyebabkan kelestarian (SDA) dapat dipertahankan sampai saat ini. Hal itu menunjukkan bahwa nenek moyang Kampung Kuta mempunyai pengetahuan dan pemahaman yang mendalam terhadap gejala alam dan kondisi lingkungannya. Kearifan ingkungan tersebut menunjukkan bahwa sistem pengelolaan SDA yang mereka akukan, secara ekonomi, sosial budaya, dan ekologi telah berlangsung secara seimbang, tanpa merugikan kepentingan generasi mendatang. Masyarakat Kuta telah melakukan pengamanan kekayaan dan keindahan bumi, melindungi keanekaragaman hayati, mencegah kerusakan SDA, dengan tetap melaksanakan kearifan lingkungan yang mereka miliki.