Empowerment of Social Forestry Business Groups Based on Local Wisdom in Indonesia

Social forestry is a flagship program to preserve forests while improving the welfare of communities around forest areas. This program faces several problems and challenges, one of which is the problem of financing social forestry business groups. The purpose of this study is to analyze alternative financing strategies for social forestry business groups. This study uses an in-depth interview method with the public and experts and the results are analyzed using descriptive analysis, SWOT and QSPM. Interviews with the community found that the financing of social forestry business groups is still minimal, this is due to several factors, including access to financing, government support, human resource capacity, and institutions, so alternative strategies are needed to increase the financing potential of social forestry business groups. Alternative strategies based on SWOT and QSPM analysis include actively looking for alternative sources of financing, increasing human resource capacity, evaluating the improvement of management of social forestry business groups, managing the environment sustainably, utilizing social forestry assistance facilities, conducting active communication with related institutions, and participation in collaboration between the community, government, and the private sector in the development of social forestry business groups.

Purpose This paper aims to explore how nascent social businesses move beyond the incubation phase and it develops understanding of how early-stage social businesses access finance to achieve growth. Design/methodology/approach This exploratory and inductive study is based on four focus group discussions with early-stage social entrepreneurs, “successful” social entrepreneurs who had achieved growth, and social impact investors. Findings Social capital allows a social business founder to access financial capital to “prove their concept”, or to directly attract investment from family and friends for start-up costs. To gain funding, social entrepreneurs present the desired image of the heroic change-maker. Interestingly, creating the right impression is equally important in securing financial capital as the “hard-work” itself. Research limitations/implications This study was conducted in London, which, like many other “global” cities, has a unique business environment. The study is exploratory in nature. Further work in this area is required to draw more definitive conclusions. Practical implications Financial products offered to social businesses are often dispersed and inappropriate. The study indicates that access to “soft loans” and grants is critical in the early stages of social business growth and that social entrepreneurs use both formal and informal funding sources to develop their businesses. Where a person is not connected to wealthy acquaintances either through family, or through social networks, they may often struggle to access finance in a world where the network’s resources appear to be as important as the entrepreneur’s resourcefulness. This has particular implications for the demographic make-up of “successful social entrepreneurs” operating social businesses, as these may be drawn from the most privileged and/or well-connected members of a group which already appears skewed towards white middle-class males. Social implications This study highlights that current support structures favour relatively privileged social entrepreneurs rather than encompassing and empowering those disadvantaged, social minority groups and those in the greatest need. This is important because social business is often portrayed, possibly incorrectly, as a mechanism for addressing poverty through empowerment of disadvantaged groups. Originality/value Research in social business development has largely neglected the social and cultural dynamics that embed start-ups. This paper tackles this gap and contributes to building knowledge in the area of early-stage social business development.

The purpose of the article is to justify social business as a modern form of solving social problems. It is noted that social business arises in the sphere of providing social services. Attention is focused on the very nature of the participation of social businessmen who, through their own activity, satisfy a socially significant demand for certain segments of the population, that is, capable of solving social problems of certain population groups or individuals. It is justified that the idea of modern social business is considered through the historical milestones of its evolution. It is noted that in different periods of society's evolution, the social problems themselves changed, as did their depth for different social groups. The main periods of origin, development and active spread of social business are considered. It is noted that at the first stage, the activities of charitable, volunteer and public organizations in their modern sense were born and gradually spread. Such activities were implemented at the expense of collecting membership fees from citizens or donations from various categories of the population in order to solve a specific social problem. It was determined that the next stage in the development of social business began at the end of the 20th century as a result of the creation of the first social enterprises. It is during this period that the concept of "social business" begins to be used, which takes on the characteristics of a socio-economic phenomenon and is the subject of independent research by scientists. Thus, analyzing the given historical milestones in the development of the phenomenon of social entrepreneurship, two approaches to solving social problems that have arisen in society are highlighted: financial and institutional. It was concluded that the form of solving a social problem should be defined as a method by which a particular type of social problem is mitigated/solved, i.e. providing social services and carrying out social work aimed at supporting the most socially vulnerable categories and persons who find themselves in difficult life circumstances. It is noted that it is appropriate to include social assistance, social protection, and corporate social responsibility of business as a financial form of solving a social problem. Due to the implementation of these forms of solving social problems, societal, group and individual social problems are solved. It is substantiated that under the institutional approach, the solution of social problems is the main type of activity of the relevant business entity and is carried out systematically. In this way, social business acquires such an institutional form that is able to more flexibly contribute to the solution of social problems, that is, social enterprises are formed. The article emphasizes that a social problem is a complex and multidimensional phenomenon that includes many components. General trends in solving social problems in specific countries are concentrated in the principles of social policy formed in it. In addition, social business is essentially an organic component of the social protection system, and therefore an element of the country's social policy. It was concluded that the main differences between the social responsibility of business and social entrepreneurship in solving social problems of society lie in their differences in the very form of solving social problems. For a social business, profit is ensured by solving social problems, which is again reinvested in projects to solve social problems.

Rural communities have ways to maintain the health of their families, and the community environment by processing plants and herbal products during the Corona Virus Disease-2019 (Covid-19) pandemic. The study aims to design a community empowerment program base on the green economy in preserving herbs as local wisdom. The study used Participatory Learning and Action (PLA) is relevant to the design of empowerment by collecting data through interview dialogue, observation, documentation, and focus group discussions. Research informants were determined through purposive sampling, namely stakeholders in the government of Tegal Regency, Central Java Province in Indonesia, such as the head of the health department and regional technical implementing unit for the Herbal Medicine Tourism (HMT) area in Kalibakung, the Headman of the Kalibakung Village, herbal practitioners, and empowerment groups. Participatory research analysis was used to identify, and categorize problems, prepare action plans, evaluate the entire process, and implement actions. The results of the study showed: (1) The community around the HMT area has not been empowered to cultivate plants and herbal products, so mutually beneficial partnerships have not been established. (2) HMT area in Kalibakung and the surrounding community land have the potential for cultivating herbal plants that can realize health independence for families, and communities, so there need to be empowerment programs. (3) The empowerment programs for the cultivation of plants and herbal products could be started by increasing the motivation and inspiration for the benefits of herbs, knowledge, understanding, and skills of products, and the cultivation of herbal plants in a sustainable manner.

This article examines the factors driving the survival and self-reliance of Madurese migrant traders in Jakarta, Indonesia. Specifically, it aims to refine the long-standing argument that minority migrant groups are forced to adapt, become marginalized, and shed their identities. By combining perspectives on social capital and the politics of local wisdom, this mixed-method study provides an in-depth analysis of how Madurese migrant traders establish and develop networks of small grocery stalls, known as “Warung Madura,” in Jakarta. Our findings reveal that social capital – through strong Madurese ethnic and religious values, norms, networks, and trust among members – is the main driving force behind the success of these traders in Jakarta. Furthermore, strict adherence to local wisdom, specifically Madurese culture and traditional Islamic teachings, significantly contributes to their survival and self-reliance. The results suggest that the survival strategies employed by Madurese migrant traders, based on certain social capital and local wisdom, could serve as a model for the socioeconomic empowerment of urban ethnic migrant groups.

This study aimed to study the role and strategy of the ecotourism sector based on local wisdom in Padusan Village, Pacet District, Mojokerto. The best strategy for developing the ecotourism sector based on local wisdom in Padusan Village in accelerating the achievement of sustainable development (SDGs) was the further milestone of this study. The participation of local communities was an important element in the activities and development of ecotourism in Padusan Village. However, the study regarding the determinants of participation was extremely rare. To strengthen this determinant, the researcher added the role of the government and business behavior which are used as two antecedent variables for the local community of Padusan Village in hot spring ecotourism sourced from the Welirang mountain range. Researchers applied a Partial Least Square - Structural Equation Model (PLS-SEM) that was analyzed using primary data from the 178 ecotourism business communities in Padusan Village. The results showed the role of the government significantly influences local participation in the development of ecotourism. Ecotourism and social capital business behavior showed a significant influence on the participation of local communities. In addition, the participation of local communities in Padusan Village had an impact on significantly increasing the benefits associated with tourist activities. The results of the study also show community participation through the value of local wisdom in the form of mutual cooperation culture to develop ecotourism. One of them is the involvement of local residents as workers and managers of hot spring tourism in Padusan Village.

Objective - This research aimed to dig into local wisdom, values that grew and thrived amongst Balinese as well as its application in the tourism sector, particularly tourism marketing. The area scope of this research was Ubud and its surrounding area. Methodology/Technique - This research used ethnographic studies to describe and interpret the culture, social group or system. Even though the cultural meaning was very extensive, the ethnographic studies only focused on the patterns of activity, language, beliefs, rituals, and ways of life (Sukmadinata, 2006). Findings – The results showed that the values of society local wisdom had always accompanied the development of the Ubud area since the inception of civilization to become an international tourist area. These local wisdom values were the competitiveness excellence factors that were unique and difficult to imitate. As the result of the consistent application of local wisdom values, the tourism sector in Ubud could be sustained until today. Theoretically, this research had been able to uncover that the modern marketing concepts had existed on the values and practices of local wisdom implementation. Novelty - The model of developing competitiveness by implementing local culture became the further development of model stated by Barney and Clarke (2007) and Vorhies et al. (2009). Type of Paper - Empirical Keywords: Local Wisdom Values, Competitiveness, Sustainable, Ethnography, Ubud, Bali. JEL Classification: L21, M14, M31.

The Indonesian Democracy Index for Lampung Province was ranked 8th in 2021 reaching 80.18 (BPS: 2021). West Tulang Bawang Regency has an indicator of human development at level 4, the lowest in a Regency/City in Lampung Province with a percentage of 66.22 (BPS: 2021), based on indicators of freedom, equality and capacity of democratic institutions. This scientific study aims to examine the actualization of democratic values based on the local wisdom of the people of Tulang Bawang, West Lampung. This type of research is field research which leads to naturalistic research with the nature of qualitative research. Primary data sources are purposive sampling as the key informants can be representative and data processing methods are obtained from observations, interviews and documentation from community leaders and humanists. Inductive data analysis involves methods with reduction stages, data presentation and data verification. The local wisdom of the West Tulang Bawang community consists of the Nenemo Philosophy and the Ragem Sai Mangi Wawai Program. Democratic values that are highly respected in the world include freedom, openness, equality, justice and responsibility. Associated with local wisdom, it turns out that democratic values already exist in the principles of life in the cultural wisdom of Pepadun. Attitudes and behaviors in the Pepadun culture of the West Tulang Bawang community, of course, have meanings including Mes which means to endure, Nedes which means to hold on deeper, Ago which means to want, Kuwawo which means to be able to be internalized in a multicultural society by reflecting hard work, nemen which means earnest, nedes which means resilient, and nekhimo which means to accept God’s gift sincerely. The people of Tulang Bawang Barat have values of equality, and responsibility in social life. The meaning of Ragem Sai Mangi Wawai comes from the language of the Lampung tribe Pepadun Megow Pak Tulang Bawang which is used as the motto as well as the movement’s unifying motto in carrying out the development of both infrastructure and social morals in West Tulang Bawang Regency using indicators of justice, freedom, and openness as a concrete form of cultural diversity. Among religion, ethnicity, and other social groups, the people of Lampung Pepadun who are in Tulang Bawang Barat are united in all ways to achieve success together without eliminating or undermining other groups. This is in line with the actualization of democracy as well as this distinctive culture as striving for the civilization of ethnic communities in challenging times. This component is related to democratic government which is carried out by involving the participation of people both in democracy and development, and does not abandon noble ideals on the basis of values that are born from conscience.
 Keywords: Actualization, Democracy and Local Wisdom

Rural areas that have food security and local wisdom are the main capital to develop agro-tourism areas that can improve the welfare and independence of the community. The research aim to analyze educational tourism (edutourism) development through community empowerment based on local wisdom and food security. The research used Participatory Learning and Action (PLA) methode, informant were determined purposively consisting of farmers group, business group, management of agrotourism and the village officials. Data were collected by interview, observation, discussion and Participatory Decision Making (PDM). Research sites in Wonoharjo village, Rowokele subdistrict, Kebumen regency and Serang village, Karangreja subdistrict, Purbalingga regency in Central Java of Indonesia. Data analysis used community development analysis. The results showed (1) The Wonoharjo village and Serang village has the potential and advantages as the area of agrotourism based on food security of horticulture and can be used as an edutourism and many tourists visit for educational activities, training, empowerment programs, research, study of the laboratory and college programs. (2) Empowerment program should be make tourism locations for education, training and work practices processing of agricultural, food security, local wisdom, creating caring and nature conservation for all groups ranging from elementary school children to college, private institutions, and social institutions.

The Kani Wujo Ikat Weaving Group in Tiwatobi Village, Ile Mandiri District is a representation of local wisdom that plays an important role in maintaining cultural identity and supporting the local community's economy. However, the group's development faces challenges in the form of limited product innovation, narrow market access, and lack of managerial training that meets local needs. This study aims to examine an empowerment model based on local wisdom and community participation to strengthen the sustainability of the Kani Wujo Ikat Weaving Group. The type of research used is qualitative descriptive with a case study approach. Data was collected through in-depth interview techniques, participatory observation, and documentation studies, involving weavers, traditional leaders, and village officials as the main informants. Data analysis is carried out interactively through the process of data reduction, data presentation, and conclusion drawn, according to the Miles and Huberman analysis model. The results of the study show that group empowerment based on local wisdom and community participation encourages the maintenance of cultural values in weaving production, strengthens social solidarity, and increases adaptation to information technology in marketing. However, there is also a need to improve design innovation, expand market access, and strengthen the capacity of group financial literacy. In conclusion, approaches based on local wisdom and community participation are effective in maintaining the sustainability of traditional businesses and strengthening the economic resilience of communities. The suggestion for further research is to expand the focus on developing cultural-based business model adaptation strategies in the midst of global market dynamics and to quantitatively assess the economic impact of community empowerment based on local wisdom.

Empowerment communication as a new approach in community empowerment with the spirit of voicing the voiceless, building the empowered, placing humans as subjects not objects. Contribute to the development process in the context of the diffusion of innovation as a means of modernization with the presence of information technology to make it easier. Powerlessness is a reflection of the failure of the human-centered development process. This study aims to identify and describe the communication of coastal community empowerment in Meunasah Asan East Aceh Village in increasing active participation in maintaining the mangrove ecosystem. Revealing socio-economic changes in the participatory development process as an illustration of the empowerment of coastal communities in maintaining mangrove ecosystems with an empowerment communication approach, communication actions based on local wisdom, social welfare and strengthening social capital. Data were collected through observation, interviews, focus group discussions and documentation. The results showed; when the community's mindset changes at the Gampong level in utilizing, maintaining the mangrove ecosystem is able to bring it to a different pattern of behavior than before. This change can be seen in the process of helping themselves to get out of the stigma as poor marginalized coastal communities by utilizing and maintaining the potential of mangroves and other coastal areas. Active participation shows the community's empowerment in communicating which drives a living condition based on the existence of religious values, norms, customs, culture as local wisdom that is mutually agreed to strengthen social welfare and social capital. Social capital works internally in the Meunasah Asan community in forming exclusive social ties as a social bridge with external parties who have relatively different characteristics. The pattern of relationships that occur is bound by trust, mutual understanding and shared values ​​that bind the community in acting together efficiently and effectively. The role of the community caring for mangroves is to create a public space for coastal communities to communicate, express, so as to foster mutual concern. Social groups as the most effective forum for empowerment enable individuals to organize themselves in groups so that a dialogical process occurs that fosters and strengthens mutual awareness.

The focus of the problem in this study is the values of local wisdom within two oral traditions of Warag-Warah and Ringgok-Ringgok of Komering Tribe, South Sumatra. This study aimed to identify and to describe elements of local wisdom within those oral traditions. In addition, this study was established as a real effort to explore, to inventorize, and to document the oral traditions of Komering society. A descriptive method was applied in this study. The data were analyzed by applying qualitative approach on ethnographic elements to demonstrate and explain the value of local wisdom within those oral traditions. The theory applied in this study were oral literature and local wisdom. The conclusion from the analysis proved that there was a concept of social relations among individuals, among individuals and society, among social groups, and among individuals and their God. The value of local wisdom that had been identified were: 1) belief in God, 2) deliberation, 3) responsibility and 4) helping each other. The actualization of the value of local wisdom within the oral traditions of Warag-Warah and Ringgok-Ringgok was in form of behaving in ways that help each other, solving problems by means of deliberation and responsibility. Keywords: Oral tradition, warah-warah, ringgok-ringgok, local wisdom values.

This study examines the importance of strengthening character education and knowledge skills in students' understanding of local wisdom based on the culture of peusijuek customs carried out by the people of Aceh. This research uses a descriptive method of qualitative. The method reveals a state that takes place according to qualitative research built on the formulation of certain situations, such as those living by a particular individual or social group, and relevant to the study's objectives. Secondary sources and participant observation methods are used for data collection. Verification and inference are the two main methods of data analysis. There are three components to the study's findings. First, the type of peusijeuk carried out in certain activities, such as peusijuek meulangga, peusijuek pade bijeh, peusijuek peudong rumoh, peusijuek tempat tinggai, peusijuek keurubeuen, peusijuek new vehicles and peusijuek performing the hajj; Second, the character values possessed by students in the Acehnese cultural customary course are the value of peusijuek tolerance, religious values, cooperation values and social values; Third, the value of local wisdom in the implementation of peusijeuk, namely talam, clok (calok), serving hoods (sangee), rice, unsalted flour, on manek-mano, on sijuek, naleung samboe and bu leukat. The conclusion is that Peusijeuk is part of the lecture material on traditional Aceh culture as one of the rituals related to religious beliefs that must be carried out. The values of character education in the peusijuek tradition based on local wisdom include the value of tolerance, religious value, social value, and the value of cooperation.

This research aims to determine the semiotic’s analysis of online media communication to improve tourism promotion of local wisdom in Bekasi Regency. The local wisdom of the community that was once carried out and preserved in decline is now beginning to shift and replaced by the influence of modern culture. This type of local wisdom is what still remains today, especially in the communities of the Betawi. Meanwhile, the people of Kranggan Village, are still maintaining strong and preserving cultural life and customs that are closely related to Sundanese tradition. They have a tradition that has been kept for generations. Based on the above description the study aims to obtain detailed and in-depth data from the Babarit tradition through Roland Barthes’ semiotic analysis in local wisdom such as the values contained in the babarit tradition through ethnigraphic studies, analyzing the relationship of symbolic, paradigmatic, syntagmatic signs and language, speech and culture. Social media helps tourist attractions in interacting with their potential customers. Social media has a great impact on people’s lives. Thus, it is very appropriate to promote tourism through content so that social media still has its function and purpose, has benefits in the life of every individual, it will help to form a good destination image, and increase the interest of tourists to visit. This research method has used a qualitative research paradigm, ethnography. Ethnography is a method used by researchers to study a social group through observation and active participation of the researchers themselves. Data collection techniques used in this research were literature review and participant observation, interviews, and documentation. The research instrument uses the results of interviews, while the observation guide is based on elements from Babarit.
 Keywords: local wisdom, cultural awareness, semiotic analysis, social media content

The specific purpose of this activity is to increase the motivation of women in improving the quality of life and self-reliance in the family by optimizing the yard with organic vegetable farming in the lowlands based on Local Wisdom and Sustainable. The strategy used was the empowerment of target groups with the approach of Participatory Rural Appraisal, methods of education, training, demonstration plots, assistance and equipped with learning by doing techniques. The materials presented were: (1) garden intensification technology with verticultur method, (2) organic vegetable cultivation technology based on liquid organic fertilizer, botanical pesticide and PGPR, (3) composting technology with enrichment of Trichoderma harzianum (Tricho-compos) activator of local microorganism, (4) technology of pest and disease control on environmentally friendly vegetable crops using botanical insecticides and microbial antagonists; (5) water use efficiency technology with drip irrigation; (6) good sorting, grading and packing technology, 7) empowerment technology to form groups and institutional strengthening and group management. The results of this activity are: (1) the target group / members The women farmer group has a very high curiosity about new information that can improve their standard of living,(2) technology transfer activities on the use of garden with organic vegetable cultivation received positive response from the members of the Group, (3) This devotional activity can encourage the pattern of mind and pattern of member action in organic vegetable cultivation by developing rural resources and sustainable local wisdom, (4) Verikultur cultivation technique with vertical paralon type on a land area of 10 m2 is economically profitable