This article is the ethnographic notes on leutik Hajat Solokan, aritual ceremony of farmers in Babakan Dago, Rancakalong district,Sumedang West Jawa. This ceremony reflects wisdom values, such asprotecting and maintaining ecological systems which supports their mainjobs, cultivating rice fields. This article provides empirical evidence aboutculture system which packing religious values in order to make it sturdyand stay longer. The writer also found acculturation among some religiousvalues, Hinduism, Chinese, and Islam.
Research has shown that pastoralism and the management of the commons are connected (Bollig and Lesogorol 2016). In this article I discuss how the concept of variability, which emerged from discussions of dryland ecologies in the 1980s (Homewood 2008), can inform and enhance research
on the commons and vice versa. Research on the commons can further elucidate the understanding of pastoralist practices. I conclude with reflections drawn from some empirical examples in the literature, the use of the socio-ecological systems (SES) framework, and discuss the benefits and potential
problems when applied to heterogeneous and flexible pastoralist practices and to the pastoral management of the commons.
This chapter covers systems theories relevant to understanding and working to enhance the resilience of social-ecological systems. Social-ecological systems contain natural resources, users of those resources, and the interactions between each. The theories in the chapter share lessons about how to build effective governance structures for common pool resources, how to facilitate the spread of worthwhile ideas across social networks, and how to promote collaboration for greater collective impacts than any one organization alone could achieve. Each theory is summarized succinctly and followed by guidance on how to apply it to real world problem solving.
Resilience, Rationalism, and Response in Modern Chinese Social-Ecological Systems