Reclaiming Global Welfare: The Critical Role of Indigenous Legal Systems in Addressing Climate Change, Overconsumption, and Biodiversity Loss

<p><em><span style="font-size: 11pt; line-height: 115%; font-family: 'Times New Roman', serif; color: #212121; background-image: initial; background-position: initial; background-size: initial; background-repeat: initial; background-attachment: initial; background-origin: initial; background-clip: initial;">In this modern era, batik fashion has begun to be ignored by the entry of foreign fashion culture that makes clothing in the country is less desirable. With declining public interest in Indonesian culture of batik, the authors took the initiative wants facilitate batik entrepreneurs large and small, to cooperate in preserving and developing batik. Not only provide container, but gave the tourist attractions in batik. So, traveled as well as learn about batik. Containers to be built covers several activities related to batik. Batik is not only in terms of clothing, batik can be applied to the world of architecture such as the application forms of the motif into the building. Implementation into the building that is the basic form, the skin and the elements in buildings. The issue is how to design a form Sentra Batik design by applying the concept of Local Wisdom, which raises the shape of the building with a mix of local culture and foreign culture. The method used is the method of architectural design. The result of the design of a regional architecture concept Sentra Batik with Local Wisdom is applied to the shape of the building as Joglo with a combination of forms of batik motif on building elements.</span></em></p><p><em></em><strong style="text-align: justify;"><em><span style="font-size: 10.0pt; font-family: 'Times New Roman','serif';">Keywords</span></em></strong><em style="text-align: justify;"><span style="font-size: 10.0pt; font-family: 'Times New Roman','serif';">:</span></em><em style="text-align: justify;"></em><em style="text-align: justify;"><span style="font-size: 10.0pt; font-family: 'Times New Roman','serif';">Batik, Batik Tourism, Local Wisdom, Sentra Batik.</span></em></p><pre style="margin: 0in 39.55pt 0.0001pt 31.5pt; text-align: justify; background-image: initial; background-position: initial; background-size: initial; background-repeat: initial; background-attachment: initial; background-origin: initial; background-clip: initial;"><em><span style="font-family: 'Times New Roman', serif; color: #212121; background-image: initial; background-position: initial; background-size: initial; background-repeat: initial; background-attachment: initial; background-origin: initial; background-clip: initial;">In this modern era, batik fashion has begun to be ignored by the entry of foreign fashion culture that makes clothing in the country is less desirable. With declining public interest in Indonesian culture of batik, the authors took the initiative wants facilitate batik entrepreneurs large and small, to cooperate in preserving and developing batik. Not only provide container, but gave the tourist attractions in batik. So, traveled as well as learn about batik. Containers to be built covers several activities related to batik. Batik is not only in terms of clothing, batik can be applied to the world of architecture such as the application forms of the motif into the building. Implementation into the building that is the basic form, the skin and the elements in buildings. The issue is how to design a form Sentra Batik design by applying the concept of Local Wisdom, which raises the shape of the building with a mix of local culture and foreign culture. The method used is the method of architectural design. The result of the design of a regional architecture concept Sentra Batik with Local Wisdom is applied to the shape of the building as Joglo with a combination of forms of batik motif on building elements.</span></em><em></em></pre><p class="MsoNormalCxSpFirst" style="margin-top: 0in; margin-right: 39.55pt; margin-bottom: .0001pt; margin-left: 31.5pt; mso-add-space: auto; text-align: justify; text-justify: inter-ideograph; line-height: normal; tab-stops: 6.0in;"><span style="font-size: 10.0pt; font-family: 'Times New Roman','serif';"> </span></p><strong><em><span style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: SimSun; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Keywords</span></em></strong><em><span style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: SimSun; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">:</span><span style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: SimSun; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Batik, Batik Tourism, Local Wisdom, Sentra Batik.</span></em>

<div>Culinary tradition is widely perceived as an activity predominantly performed by females. This assumption, <span style="font-size: 1rem;">however, contrasts with the culinary practice observed during the Earth Alms ceremony in the villages of </span><span style="font-size: 1rem;">Tlemang and Lukerjo, parts of Lamongan Regency. In this indigenous community, males are required to </span><span style="font-size: 1rem;">cook as part of social responsibility; in addition, serve as identities in preserving indigenous knowledge to </span><span style="font-size: 1rem;">pass on the culinary traditions at the Earth Alms ceremony across generations. Correlating to this, objective</span><span style="font-size: 1rem;">of the study is to explore the significance and pivotal role of males as identities in preserving indigenous </span><span style="font-size: 1rem;">knowledge in the Earth Alms culinary tradition. To achieve this, a qualitative with a phenomenological </span><span style="font-size: 1rem;">approach was employed by conducting direct interviews with informants, including men involved in the </span><span style="font-size: 1rem;">culinary tradition, as well as community members well-versed in the cultural and historical context of the </span><span style="font-size: 1rem;">Earth Alms ritual. Subsequently, the data were analysed through the theory of social construction of gender, </span><span style="font-size: 1rem;">examining how the role of men in this culinary tradition was formed and influenced by prevailing social </span><span style="font-size: 1rem;">norms. Another key aspectis that the social construction theory facilitated an understanding of how society </span><span style="font-size: 1rem;">constructs meaning of gender roles in the culinary tradition, while gender theory provided insights into the </span><span style="font-size: 1rem;">evolving role of men in preserving indigenous knowledge. Therefore, the study demonstrates that males </span><span style="font-size: 1rem;">serve an indispensable role in preserving indigenous knowledge in the culinary tradition of the Earth Alms </span><span style="font-size: 1rem;">ceremony, illustrating an attempt to sustain and maintain cultural involvement amidst ongoing social </span><span style="font-size: 1rem;">changes.</span></div>

1. Abstract 1.1 <span style=font-size:10.0pt;font-family: times= new= roman,serif;color:black;mso-ansi-language:en-us=>Introduction: This study reports the prevalence of intestinal parasite infectionsinXakriab <span style=font-size:10.0pt;font-family: times= new= roman,serif;color:red;mso-ansi-language:en-us=>a indigenous childrenliving in the southeasternregion ofBrazil. 1.2 <span style=font-size:10.0pt;font-family: times= new= roman,serif;color:black;mso-ansi-language:en-us=>Methodology: Stool samples of 2973 children 13-and-under were analyzed. Associations between environment factors and parasites were evaluated by multivariate Poisson regression model. 1.3 <span style=font-size:10.0pt;font-family: times= new= roman,serif;color:black;mso-ansi-language:en-us=>Results: The prevalence of protozoa was high (Entamoeba histolytica/dispar 16.9%; Giardia duodenalis 18.4%), whereas that of helminthes was low ( <span style=font-size:10.0pt;font-family: times= new= roman,serif;color:red;mso-ansi-language:en-us=>Schistosoma mansoni 1.2%; Hymenolepis nana 2.2%; hookworm3.7%; Strongiloydesstercoralis 0.4%; Ascaris lumbricoides <span style=font-size: 10.0pt;font-family: times= new= roman,serif;color:black;mso-ansi-language:= en-us=>0.4%; Enterobiusvermicularis 1%). The risk of protozoan infection increased if the house was located in clay and rocky terrain; it decreased with increasing educationof the mother and the presence of toilet in the house. Sex, clay-and-rockyterrain, dry-sump and toilet in the house were associated with prevalence of helminthes. Conclusion: The high prevalence of protozoa infection suggests contamination of water sources with feces, probably due to deficient sanitation and poor hygiene. 2. Keywords: Indigenous population; Parasite diseases; Prevalence

In the modern era, discerning TV viewers know the shows that trade in cheap laughs by making fun of people with disabilities are not tapping into much creativity. So it was a surprise in 2008 when the highly regarded comedy show Saturday Night Live (SNL) stooped to that level by ridiculing the blind governor of New York, David Paterson, in a series of sketches lasting two years. This article analyzes the way humor narratives about a high-profile blind politician on television, like those depicted in the SNL skits, may have influenced larger cultural themes about blindness. Because the East Coast news media reported on the SNL skits every time an episode aired, this project undertook a textual analysis of all aspects of the controversy including the content of the SNL skits, the repeated responses from Gov. Paterson and the blindness community, and the news media framing of the SNL-Paterson skit story. This analysis examines the intertextuality of the event, revealing that the blindness community had a very different reading of the SNL skits, due to concerns about continuing media narratives that devalue and stereotype them. Keywords: blindness, disability humor, TV comedy shows, skit comedy, politicians

&lt;p class="zhengwen"&gt;&lt;span style="mso-bidi-font-size: 10.0pt; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;" lang="EN-GB"&gt;The main objective of this research is developing optimal strategy for IRIB in relation to climate change. Arising Threats from climate change for human life and other creatures resulted in different media productions, all around the world. It is needed for IRIB to pay more attention to climate change problem in its programs, far more than current talk shows with experts. Achieving this goal with no strategy seems impossible.&lt;strong&gt;&lt;/strong&gt;&lt;/span&gt;&lt;/p&gt;&lt;p class="zhengwen"&gt;&lt;span style="mso-bidi-font-size: 10.0pt; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;" lang="EN-GB"&gt;In order to develop an optimal strategy for IRIB in relation to climate change, with the use of "in-depth interview" method, researcher provided the needed information from a couple of interviews with environment experts. With the use of in depth interviews, at first, current situation of climate change topic in IRIB, and then the responsibility of IRIB in relation to climate change were discussed. The next step was finding required information about climate change for a typical audience; this information is extracted from interviews with climatology and environment experts.&lt;/span&gt;&lt;/p&gt;&lt;span style="font-size: 10.5pt; font-family: 'Times New Roman','serif'; mso-fareast-font-family: 宋体; mso-font-kerning: 1.0pt; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA; mso-bidi-font-size: 10.0pt; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi;" lang="EN-US"&gt;Using internal and external factors' analysis on IRIB performance on climate change, IRIB strengths, and weaknesses on subject and external threats and opportunities for IRIB in climate change topic were specified, and by the use of SWOT analysis all possible strategies were found. Finally the researcher found that optimal strategy for IRIB is an aggressive strategy.&lt;/span&gt;

&lt;p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; line-height: normal; tab-stops: 18.0pt;"&gt;&lt;em&gt;&lt;span style="font-family: 'Times New Roman',serif; mso-fareast-font-family: 'Times New Roman'; mso-bidi-theme-font: minor-bidi;" lang="EN-US"&gt;Ethnozoological study is a study that examines the relationship between humans and animals in traditional studies. People's knowledge in relation to these animals has been passed down from generation to generation to become local wisdom. This ethnozoology includes the matter of raising animals, managing animals for medicine, food and customary and ritual activities, as well as the reciprocal relationship between humans and surrounding animals. The people of Kampung Naga are indigenous people located in Tasikmalaya who still adhere to the local wisdom they have today. Due to the absence of a study on ethnozoological studies in the Kampung Naga community, research was carried out on animal maintenance and control of rice pests which were included in the study of ethnozoological studies. The data collection techniques in this study were interview techniques and documentation with qualitative research methods. The results of the study found that the people of Kampung Naga have local wisdom regarding the control of agricultural pests, the main pests are brown planthopper, walang sangit, rats and birds as well as animal maintenance including chickens, goats, fish, guinea pigs and rabbits. This study aims to describe the study of ethnozoological studies of the people of Kampung Naga, Neglasari Village, Salawu District, Tasikmalaya Regency as a source of learning biology in the form of a booklet.&lt;/span&gt;&lt;/em&gt;&lt;/p&gt;&lt;p class="E-JOURNALTitle" style="text-indent: 0cm;"&gt;&lt;span style="mso-fareast-font-family: 'Arial Unicode MS'; mso-ansi-language: EN-US;" lang="EN-US"&gt;ETNOZOOLOGI: STUDI KEARIFAN LOKAL MASYARAKAT ADAT KAMPUNG NAGA TASIKMALAYA&lt;/span&gt;&lt;/p&gt;

Local wisdom and traditional knowledge have so far been neglected in the management of natural resources, especially in swidden agriculture or shifting cultivation (in Indonesian term so called ladang), whereas in reality there are still many communities of swiddeners practicing these traditional wisdom and knowledge. To promote an ecologically friendly agricultural system, this traditional wisdom plays an important role because it does not use chemicals that can damage the environment. However, there are still many local wisdoms, especially in farming practices that carried out by different ethnic groups in Indonesia, that have not been identified and have not been integrated so that they have not provided great benefits for environmentally and friendly agriculture. The objectives of the research are: (1) to explore traditional knowledge and wisdoms that believed by multiple ethnics on the practicing of Swidden Agriculture; and (2) to integrate the various traditional knowledge and wisdoms at every stage of work in swidden agriculture to improve rice productivity This research was conducted from December 2020 to March 2021 in Kalimantan, especially the Provinces of East Kalimantan and North Kalimantan, Indonesia. This research is a qualitative descriptive study. Data and information were collected by in-depth interviews with 15 key informants who mastered traditional agricultural wisdom from different ethnicities and sub-ethnicities. The data were analyzed using descriptive qualitative analysis. The results showed that the farming system was still widely practiced in the tropics by several ethnic groups who generally live in inland areas and utilize land and forests that are large enough for farming. In this cultivation system, various local wisdoms and knowledge are identified in practicing the swidden agriculture starting from the stages of looking for land, determining soil fertility, cutting, burning, controlling pests, harvesting and storing rice, especially rice for preparation of seeds for planting in the following year. The results of the research have also integrated various local knowledge and wisdom that are practiced by various ethnic groups at each activity stage so that when they combined, it can increase the production and productivity of upland rice and as a form of sustainable and environmentally friendly agriculture. It is recommended that upland rice and upland rice farmers can adopt traditional wisdom from different ethnicities which are considered appropriate to local conditions. The government is also expected to acknowledge and support the practice of local wisdom in farming and utilizing forests as a form of environmental preservation.

&lt;p style="line-height:150%;text-align:justify;text-indent:36.0pt;"&gt;&lt;span style="background-color:yellow;font-family:&amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;font-size:12.0pt;line-height:150%;"&gt;Among the most significant issues that will impact and pose a major threat to our future are global warming and climate change. This study focuses on forecasting India's carbon emissions, specifically examining the role of agriculture and agri-related industries, using time-series data from 1990 to 2020.&amp;nbsp;&lt;/span&gt;&lt;span style="background-color:lime;font-family:&amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;font-size:12.0pt;line-height:150%;"&gt;To achieve this, a machine learning-based approach was proposed, utilizing five advanced models AdaBoost, XGB, Gradient Boosting, Random Forest, and Linear Regression. These models were selected for their ability to process large datasets, identify complex patterns, and provide precise predictions, offering a comprehensive framework for estimating carbon emissions. The approach aims to identify the most accurate predictive model for estimating carbon emissions, facilitating informed policy interventions and strategic planning.&amp;nbsp;&lt;/span&gt;&lt;span style="background-color:aqua;font-family:&amp;quot;Times New Roman&amp;quot;,&amp;quot;serif&amp;quot;;font-size:12.0pt;line-height:150%;"&gt;The Carbon Budget 2023 research highlights that India's carbon emissions increased by 8.2% in 2023, raising significant concerns for environmental sustainability. Using the proposed machine learning models, the study facilitates robust data prediction. Among the five models, XGB demonstrates superior performance with evaluation metrics such as a Mean Absolute Error (MAE) of 19843, Root Mean Square Error (RMSE) of 24022, Mean Squared Error (MSE) of 5770998, R² value of 0.9, and test accuracy of 99%. These findings establish XGB as the most reliable model for forecasting carbon emissions. Consequently, XGB emerges as a powerful tool for accurately estimating emissions and addressing the challenges posed by climate change.&lt;/span&gt;&lt;/p&gt;

Local wisdom in customary law plays a crucial role in maintaining environmental sustainability, particularly in indigenous communities that still uphold traditional values. However, this role has not been fully recognized and integrated into the national environmental legal system. This study aims to analyze how customary law functions as an environmental protection instrument and propose strategies for its integration within the national legal framework. The approach used is descriptive qualitative with a juridical-sociological research method, conducted through case studies in three indigenous communities: the Baduy (Banten), Dayak Kenyah (North Kalimantan), and Subak Bali. Data collection techniques included interviews, observation, and documentation studies, which were then analyzed thematically. The results show that customary legal practices such as Leuweung Kolot, Tane' Olen, and the Subak system have proven effective in maintaining environmental sustainability through customary norms, social sanctions, and spiritual values. However, formal recognition of customary territories remains limited. In conclusion, customary law has great potential as a legitimate and sustainable environmental protection instrument, and therefore needs to be substantively integrated into national environmental policy through a collaborative and community-based approach.

Customary law in Bangka Belitung plays an important role in the lives of the local community, particularly in social, economic, and environmental aspects. Customary law is a system of social norms that lives and develops within indigenous communities as a form of local wisdom passed down from generation to generation. In the Bangka Belitung region, customary law has its own unique characteristics, reflected in the management of natural resources, social structures, and dispute resolution mechanisms based on consensus-building. This study aims to explore how customary law in Bangka Belitung has survived, undergone transformation, and interacted with state law in the context of modern society. The research method used is descriptive qualitative with a legal ethnography approach, involving in-depth interviews with customary leaders, village officials, and participatory observation of customary practices in several villages in Bangka Belitung. The findings reveal that customary law remains prevalent in certain aspects, such as natural resource management and dispute resolution, despite shifts in values due to modernization and pressure from formal law. Customary law continues to serve as the primary guiding principle in various aspects of community life, particularly in the management of communal land, environmental governance, and the resolution of inter-community conflicts.Keywords: Customary Law, Bangka Belitung, Social Change, Local Wisdom, Dispute Resolution

Natural resources are the largest contributor to state revenues. The management of fishery resources must be utilized for the welfare of the community, so that in its implementation must involve all parties including indigenous peoples. The involvement of people, especially indigenous peoples in the management of natural resources, becomes important as an effort to preserve indigenous values in the management of fishery resources. This research aimed to find out; (1) Management of fisheries resources by indigenous peoples in Lubuk Siam village; (2) The concept of sustainability in the management of fishery resources by indigenous peoples in Lubuk Siam village. This research uses qualitative research methods with a rationalistic approach. Use qualitative methods and implementation of qualitative methods. Although the rational approach emphasizes the process of analyzing and researching problems, it searches for data from the main source (such as face-to-face interviews). The respondents in this study were the Head of Lubuk Siam Village, Ninik Mamak Adat Suku Melayu, Community and Youth Leaders, and related Village Institutions. The existence of the community with its customary law is an important social capital to maintain the balance of natural resources, especially in the field of fisheries through local wisdom that maintained from generation to generation. This becomes important to avoid patterns of massive and excessive exploitation. The results show that; (1) The management of fishery resources by indigenous peoples in Lubuk Siam Village is based on the value of local wisdom under the coordination of Ninik Mamak and the Village Government which includes lubuk management, river management, and lake management. (2) The concept of sustainability in the management of fishery resources by indigenous peoples in Lubuk Siam Village is reflected in customary orders and prohibitions and customary sanctions agreed as part of maintaining the sustainability of fishery resources.

Background: Food security is essential for social and economic sustainability, relying on the management of natural resources and local culture. Kampung Naga and Kasepuhan Ciptagelar are indigenous communities in West Java that maintain food security through traditional, locally rooted agricultural practices. This study explores how local wisdom contributes to food security and how these practices can inform national policy. Methods: The methodology employed is a case study using a qualitative approach through literature review. Findings: The findings indicate that the local wisdom practiced in Kampung Naga and Ciptagelar—such as the use of natural technologies, cultivation of local rice varieties, and traditional irrigation systems—is effective in maintaining food security. This system is not only ecologically sustainable but also strengthens the social resilience of the community. The study recommends that national food security policies should recognize and integrate local wisdom values as a foundation for sustainable development. Conclusion: The indigenous communities of Kampung Naga and Kasepuhan Ciptagelar maintain food security through environmentally friendly traditional agricultural methods. These practices demonstrate that the integration of local wisdom and modern science can sustainably strengthen food security. Novelty/Originality of this article: This article introduces a unique perspective by highlighting how traditional ecological knowledge and local wisdom in Kampung Naga and Kasepuhan Ciptagelar function as effective, sustainable models for food security amid modern pressures and climate change. Unlike most policy studies, it innovatively advocates the integration of indigenous agricultural practices into national food security strategies, demonstrating the viability of cultural sustainability as a pillar of regional and national resilience

&lt;span lang="EN" style=""&gt;Humans and nature are two inseparable components. These two components are connected in a complex way. The environmental crisis is a real threat at this point. Various natural phenomena such as hot summers and rains that come irregularly are examples of an imbalance in nature. This article argues that the knowledge possessed by a community group can help preserve the environment in that area. This is due to social networks that produce a number of shared knowledge between humans and nature that can shape their way of life. The methodology used in this study is a qualitative method by conducting literature reviews, environmental observations, and in-depth interviews with traditional leaders and indigenous peoples to identify and analyze local wisdom in two major ethnic groups in Indonesia, namely: Minangkabau and Javanese. The Minang people have local wisdom through rimbo larangan (forbidden forests) and customary land in preserving their environment. Meanwhile, Java has a tradition of the tayub dance which is performed during the harvest season. The main finding in this study is that local wisdom derived from the culture of the local community can help preserve the environment but needs to be strengthened through positive law in the country.&lt;span style="font-size: 10pt;"&gt;&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/span&gt;

&lt;span lang="EN" style=""&gt;Humans and nature are two inseparable components. These two components are connected in a complex way. The environmental crisis is a real threat at this point. Various natural phenomena such as hot summers and rains that come irregularly are examples of an imbalance in nature. This article argues that the knowledge possessed by a community group can help preserve the environment in that area. This is due to social networks that produce a number of shared knowledge between humans and nature that can shape their way of life. The methodology used in this study is a qualitative method by conducting literature reviews, environmental observations, and in-depth interviews with traditional leaders and indigenous peoples to identify and analyze local wisdom in two major ethnic groups in Indonesia, namely: Minangkabau and Javanese. The Minang people have local wisdom through rimbo larangan (forbidden forests) and customary land in preserving their environment. Meanwhile, Java has a tradition of the tayub dance which is performed during the harvest season. The main finding in this study is that local wisdom derived from the culture of the local community can help preserve the environment but needs to be strengthened through positive law in the country.&lt;span style="font-size: 10pt;"&gt;&lt;o:p&gt;&lt;/o:p&gt;&lt;/span&gt;&lt;/span&gt;

The management of natural resources based on local wisdom contains the understanding that natural resource management is based on local wisdom by establishing areas that are used as priotected areas and must be maintained and not exploited and as guardians of forest ecosystems. The purposes of this research were to analyze and examine the shape of Matakau in indigenous law communities in Maluku and the implications of matakau as customary law in maintaining and preserving environmental management in Maluku. This research was a normative juridical research, which conducted on the legal principles, in the sense of the value (norm) of concrete laws and legal systems. The approaches used in research were statute approach and conceptual approach. Matakau (Prohibition sign) is a customary law that applies in almost all islands in the Maluku Province. Matakau can be interpreted as a prohibition to take the results of certain natural resources as an effort to preserve the quality and population of natural biological resources (animal and plants) that should continue to be maintained and preserved as part of the local wisdom of indigenous people in Maluku.