Baduy Community Research Articles

PERUBAHAN SOSIAL BUDAYA SUKU BADUY LUAR: SEBUAH ANALISIS INTERAKSI ANTARA TRADISI DAN MODERNITAS

The Outer Baduy community experiences relatively rapid social changes due to their less strict customary rules compared to the Inner Baduy. The purpose of this research is to describe how the Cultural and Social Changes of the Outer Baduy Tribe occur: An Analysis of the Interaction between Tradition and Modernity. The method employed in this research is the Descriptive research method with a qualitative approach, using observation sheets and documentation as research instruments. Data collection techniques used in this study include interviews and in-depth observations of the Outer Baduy community. The data sources consist of primary and secondary data. Data validation is conducted through data triangulation, and data analysis follows Miles and Huberman's model, which includes data collection, data reduction, data display, and conclusion drawing. The research findings indicate that the most notable socio-cultural changes occur due to shifts in livelihoods from farming to trading and the use of electricity-requiring technology. These changes happen because of economic needs, leading the Outer Baduy community to choose non-farming occupations, such as tourism-related jobs or trading, to fulfill their needs and even make it their primary source of income. Consequently, the Outer Baduy community consciously accepts and understands the impacts of technological modernization, information, and communication, whether direct or indirect

Pelaksanaan Hak Pilih Masyarakat Baduy di Desa Kanekes Kabupaten Lebak Pada Pemilihan Umum 2019

This research aims to find out how the implementation of voting rights and the challenges faced in the implementation of voting rights of the Baduy community in Kanekes Village, Lebak Regency in the 2019 general election. The research uses a juridical-empirical method with data collected through document study and interview by using purposive sampling and snowball technique which is done directly through a list of questions and conducted on a rolling basis. All data obtained from the research will be compiled and analyzed qualitatively which includes data reduction, data presentation, and conclusion drawing. This study concludes that the Inner Baduy community has stricter rules in carrying out customary law it results in a prohibition on the establishment of polling stations in the Inner Baduy area, in addition to the existence of the Lunang customary value or Milu Kanu Meunang which is believed by the Baduy community, namely following the winner, this is an attitude of accepting and obeying government rules regardless of whoever the candidate or party wins the electoral contestation, this makes some of the Baduy community, especially the Inner Baduy, do not use their voting rights.

Protection of the Customary Land of the Baduy Indigenous Peoples as One of the Supporting Factors for Local Food Security in the Banten Region

<p><em>The Baduy indigenous people as one of the ethnic groups in Indonesia have various unique and diverse cultural characteristics. The ethnic groups in Banten for hundreds of years have had their main livelihood, namely farming (ngahuma) and gardening to maintain survival in obtaining food so that this ngahuma is a form of food security for the Baduy indigenous people. Some of the Baduy's ulayat land is used for ngahuma and gardening. Recently, there has been an abuse of Baduy ulayat land by some irresponsible people. Mursyid's father as a traditional leader of the Inner Baduy does not agree with the existence of illegal gold mining around the Baduy area. This will disturb the land and forest ecosystems, especially since these customary rights are in the upstream area which will certainly cause negative things for the Baduy people. The gold mining will cause negative things for the environmental ecosystem in the Baduy area and even threaten the forests protected by the government. Baduy rejects the existence of gold mining if foreign companies exploit it. The expression of one of the Baduy community leaders, "We are the trust of our ancestors, bisi ayeuna Gunung kalebur lebak karuksak karobah great-grandmother, ayeuna proof of Mount Liman menta tulung, menta guarded really I pamarentah".This study describes the exploitation of gold mining around the customary rights area in the Baduy area as well as legal protection efforts from the government for the abuse of the customary rights residential area of </em><em></em><em>the Baduy Indigenous People.The long-term goal to be achieved from this research is to obtain an overview of the current condition of the customary lands of the Baduy people inside and outside the Baduy so that the government can take a stand, help maintain and prevent gold mining activities in the area of </em><em></em><em>customary rights of Baduy from being disturbed. outsiders.The specific target to be achieved from this research is to ensure that the Baduy community can use food land for ngahuma and gardening to the maximum so that the food security of the Baduy indigenous peoples is maintained.This research uses normative juridical and sociological normative legal research methods. This research is descriptive analytical and uses primary data sources and secondary data sources. Descriptive in this study is a description of the situation, condition, condition, and reality of ulayat land or customary land in the Baduy community which is misused by irresponsible elements so that it has a major impact on the food security of the Baduy community. Then analyze what the problem is in order to find a solution to the problem. Sources of data used in this study were obtained from Library Research (Library Research). Normative Jurisdiction in this study is a discussion of several existing regulations. Sociological Normative Research on law constructs law as a system of laws and regulations that have existed so far and then constructed in a society's behavior. This study also uses primary data sources and secondary data which are analyzed using qualitative methods, with data collection techniques from library studies and field studies to the Inner Baduy and Outer Baduy. Interviews and observations were conducted to obtain the necessary data. The data obtained through field research and literature study were analyzed in a qualitative normative manner to obtain clarity on the problems to be discussed.</em></p>

Perspective of the Baduy Community in Utilizing Health Services

A good health service system is an important part of improving health status and is a necessity for everyone. This system will enable the achievement of health development goals in an efficient, efficient, and targeted manner, and will provide effective health services by taking into account the values that exist in society. Sick community most often self-medicate, both in urban and rural areas. The Baduy community are famous for maintaining their unique traditions and lifestyle and avoiding the effects of modernization. They live simply and respect nature. They shun other community and strictly adhere to their customs. They oppose government policies to provide facilities to other parties, such as building education and health centers. As a result, community there use more traditional health services such as dukun and paraji according to their religious beliefs. This activity was carried out through direct observation and interviews with the Baduy community in Kanekes Village, Leuwidamar Sub-district, Lebak Regency, Banten Province. The purpose of this activity was to see how the perspective of the Baduy community in the utilization of health services. From the results of observations and interviews, it can be concluded that the Baduy community, especially the Baduy Dalam, get more health services through traditional medicine, but if they need more intensive care, there is the Cisimeut health center, which is the only community health center in Baduy that allows the Baduy community to get adequate medical care. need medical personnel. However, access to the community health center takes two to three hours.

Indonesia's Abundant Wealth from The Baduy Culture

The Baduy community is a tribe originating from the interior of Banten and living in Kenakes Village, Leuwidar, Lebak, Banten. The Baduy community is a tribe that has not been affected by modern culture and still obeys the rules that apply in their place of residence. The Baduy people do not want to accept a new culture and deliberately alienate themselves from outside life to avoid modernization as a way for them to respect their ancestors so that the balance and harmony of the universe can be maintained. The Baduy tribe is divided into two parts, namely the Inner Baduy and Outer Baduy who live in crowded settlements. The striking difference between the two tribes is that the Inner Baduy people have not been touched by technology and modernization at all, while the Outer Baduy people.

TRANSFORMASI TRANSAKSI PENJUALAN KERAJINAN TANGAN DI SUKU BADUY DESA KANEKES MELALUI PENGGUNAAN METODE QRIS

Woven clothes, key chain crafts, traditional Baduy clothes, romal, bebed, shawls, sides, sarongs, bags, nyiruan honey, odeng honey, palm sugar, powdered palm sugar, scarves, bamboo teapots and glasses, machetes, t-shirts and much more again original Baduy handicrafts. Baduy handicrafts are creative works of local wisdom of the Baduy people and boost the economy of the Baduy tribe, usually made by women who have known weaving from the time of their ancestors. Generally, when they are teenagers, mothers in Baduy teach their children to learn to weave, to produce 1 piece of woven cloth that takes 2 months. Many tourists who visit Baduy complain when they buy Baduy souvenirs but don't bring a lot of money because they still don't accept digital payments and end up failing to buy Baduy souvenirs. On Sunday, June 11, PKM FISIP Bina Bangsa University, which was attended by 50 Communication Science students and accompanied by 5 Lecturers with the aim of providing socialization and service to the Baduy community about the importance of digital payments in the modernization era

CHARACTERISTICS OF INDIGENOUS FAITH COMMUNITIES AFFECTING IN THE FULFILLMENT OF CIVIL RIGHTS IN INDONESIA

This article is the result of field research by focusing on the process of civil rights fulfillment given by the state to indigenous faith communities in Indonesia in general and specifically the fulfillment of indigenous faith communities Parmalin (Ugamo Malin) North Sumatra, Baduy (Kanekes) Banten and (AKUR Sunda wiwitan) Cigugur Kuningan West Java. After the Constitutional Court Decision No. 97/PUU/-XIV/2016, it became a big change for indigenous faith communities in Indonesia. The existence of different responses from the indigenous faith community is motivated by the characteristics of the indigenous faith itself. For the Parmalin community, the Constitutional Court's decision No. 97/PUU-XIV/2016 is a gateway in further struggle to develop the potential of the Parmalin community to be more advanced in their lives. However, it is different from the indigenous people of Sunda Wiwitan Baduy (Kanekas) in Banten who do not really care about all forms of fulfillment given by the government related to the Constitutional Court decision No.97/PUU-XIV/2016, because of the strong customary values believed by the Banten Baduy community. The struggle of the indigenous people (AKUR) of Sunda Wiwitan Cigugur Kuningan, West Java has not been completed. The fulfillment of the state to the indigenous people has not been in accordance with the constitution.

Culture and Economic Resilience of “Baduy Tribe” in Indonesia

The Covid-19 virus has a negative impact on the world economy. However, the economic activities of the "Baduy indigenous people" who live in the interior of Lebak Regency, Banten Province, were not hindered during the Covid-19 pandemic. The main purpose of this research is to see the relationship between culture and economic resilience strategies, especially in the "Baduy community” during the Covid-19 pandemic crisis. Another uniqueness of the "Baduy Tribe" culture, namely simple happiness and healthy and frugal living. The method used in this research is quantitative. The data used are primary and secondary. 100 respondents were obtained. Secondary data is obtained from the interview process with the resource person. Based on this explanation, it can be concluded that there is a positive influence between culture (customs), namely culture (simple happiness) and culture (frugal and healthy living) on the economic resilience of the “Baduy community”. This finding certainly raises a new hypothesis that happiness can influence a new development in the field of economic resilience. In the future, it seems that there needs to be more collaborative research between social science and business economics for the development of economic resilience strategies for a region or country.

Comparison of Gravimetric Method with UV-Vis Spectrophotometry for Determination of Reaction Order in Natural Dyes Adsorption Process

The order of the reaction is the number of concentration factors that affect the speed of a chemical reaction. The reaction order can be used to determine how the adsorption process is in the colouring process based on determining the linear regression equation of the R square value. This study aims to compare the gravimetric method with the UV-Vis spectrophotometric method in determining the reaction order in chlorophyll samples of the natural dye papaya leaves. This study used a quantitative method to determine the value of the reaction order of the papaya leaf natural dye, with data analysis techniques including gravimetric method analysis to determine chlorophyll content, UV-Vis spectrophotometry to determine the value of chlorophyll absorbance and linear regression to determine the order of the reaction. The results showed that the two methods followed first order with an R-value of 0.951 for the gravimetric method and 0.994 for the UV-Vis spectrophotometric method. REFERENCESAisy, G. A. R. (2018). Analysis of the Chlorophyll Content of Papaya Leaf Extract (Upload Papaya L.) Against Extraction Time Variations Using a Hodothermal Extractor. Diponegoro University, (1969), 4–27.Azizah, H. P., & Utami, B. (2016). Utilization of Green Dyes from Papaya Leaves (Carica papaya L.) As a Natural Textile Dyes. UNY National Chemistry Seminar, (October 2016).Fauziah, L., & Wakidah, M. (2019). Extraction of Papaya Leaves (Carica papaya L.) Using Ultrasonic Cleaner. EKSAKTA: Journal of Sciences and Data Analysis, 19(1), 35–45.Khofya, A., & Aji, M. P. (2018). Papaya Leaf Extract (Upload Papaya L.) as a natural dye in batik cloth. Indonesian Journal of Natural Science Education (IJNSE), 1(1), 13–17.Manurung, M. (2012). Mangosteen Peel Application (Garcinia Mangostana L.) As a Natural Dyes on Cotton Fabrics by Pre-Mordanting. Journal of Chemistry, 6(2): 183-190.Matitaputty, J. K., Ufie, A., Ima, W., & Pattipeilohy, P. (2022). Implementation of Education for Sustainable Development (ESD) Through Ecopedagogy in Learning at SMP Negeri 8 Ambon. BUDIMAS Journal, 04(1). http://journal.um-surabaya.ac.id/index.php/JKM/article/view/2203Namirah, I., Affifah, I., Wijayanti, I. E., & Langitasari, I. (2019). Study of Natural Coloring Plants in the Outer Baduy Community. EduChemia (Journal of Chemistry and Education), 4(2), 204.Pujilestari, T. (2015). Review: Sources and Utilization of Natural Dyes for Industrial Purposes Dynamics of Crafts and Batik, 32(2), 93–106. Retrieved from https://media.neliti.com/media/publications/61575-ID-review-sumber-dan-pemanfaatan-zat-warna.pdfRibeiro, M. G. T. C., Costa, D. A., & Machado, A. A. S. C. (2010). “Green Star”: A holistic green chemistry metric for evaluation of teaching laboratory experiments. Green Chemistry Letters and Reviews, 3(2), 149–159.Saputra, B. W. (2008). Adsorption System. 6–21. Tugas Akhir Sarjana. Jurusan Teknik Elektro Universitas Indonesia, Jakarta.Sugiyono. (2011). Quantitative Research Methods, Qualitative and R&D. Bandung: Alphabet.

Audiovisual Learning Media Based on Local Wisdom Values of the Baduy Tribe Community to Grow Student Character

Character building can be done by integrating local wisdom values. The values of the local wisdom of the Baduy people can be integrated into learning to shape student character. The integration process can be done by developing learning media. The purpose of this study was to develop audio-visual learning media based on local wisdom values of the Baduy community on social studies theme 7 sub-theme 2 in class IV to grow student character. This type of research is R&D research with the ADDIE model. The subjects of the research trial were 4th-grade elementary school students. Methods of data collection conducted through product validation and distribution of questionnaires. The data collection instrument was carried out, namely through the distribution of validation questionnaires and student character questionnaires. The steps in analysing the product developed are expert validation analysis consisting of material experts and media experts as well as student responses. Based on the results of the assessment, it can be concluded that audiovisual learning media based on the local wisdom values of the Baduy people have validity, feasibility, and effectiveness for use in developing student character. Good learning media can help students learn local wisdom in society.

A Restorative Justice System in Indonesia: A Close View from the Indigenous Peoples’ Practices

The Indonesiancrime rate until May 2020 increased due to public orders and crime disturbances in the last 22 weeks.Data from correctional institutions in February 2021 showed that some regional offices were over capacity while others were normal. The 1945 IndonesianConstitution recognises traditional institutions in the criminal justice system and requires judges to consider legal values and a sense of justice in society. This study aims to determine Indonesia's customary criminal justice system as a form of restorative justice. This research used a socio-legal approach and found that public participation in Indonesia, through customary groups, can help prevent crime and solve problems through discussion and following applicable customary law processes. As a result, Indonesian researchers have regulated and recognised customary justice's existence and implemented it to deal with cases in their environment. Restorative justice is a criminal mechanism that aims to restore the relationship of the conflicting parties to the state before the conflict and is carried out informally. This concept is also an acknowledgement of oriental legal philosophy which, in resolving any conflict, always seeks to restore relations; macro stability or society can even affect the stability of the universe. The practice of Restorative Justice occurs in customary law. As a legal philosophy, the legal policy of implementing Restorative justice should be interpreted mainly as revitalising customary law if conflicts occur between fellow supporters of the same customary law. The settlement of cases in the Baduy community is straightforward. The settlement prioritises forgiving each other. Restorative justice is performed by combining criminal justice mechanisms with public participation in a discussion mediation.

The Symbolic Meaning of Death Ritual in Baduy Society

This article examines the death rites in the Baduy indigenous people, one of the indigenous peoples in Lebak, South Banten. The Baduy indigenous people have cultural characteristics and beliefs that are unique and different from Banten society in general. The various traditional rituals and socio-religious ceremonies performed by the Baduy community must all refer to the customary norms and rules that apply in the local community; no exception in the death rites. How the Baduy indigenous people interpret death and what symbols are in the death rites of the Baduy indigenous people are two important points that will be examined in this article. In addition, how the symbolic meaning in the death rites of the Baduy indigenous people will also be discussed in this article. This article is the result of field research using ethnographic methods with an anthropological approach. The data collection technique used involved observation, in-depth interviews, documentation and literature study. The death rite is one of the sacred rites in the rite of passage for the Baduy community. They believe that the dead will return to the Mandala Hyang (the place where the souls gather after death) after a 7-day death rite. The various symbols in the Baduy death rites show the continuity and relationship that continues to exist between the living and the dead. The Baduy death rituals have symbols that imply the understanding and meaning of the Baduy people towards death and the dead. For the Baduy people, the relationship between the living and the dead continues until the spirit faces the Holy One.

EFFORTS TO IMPROVE THE ECONOMIC LIFE OF THE BADUY COMMUNITY THROUGH THE AGRICULTURE SECTOR IN KANEKES VILLAGE, LEBAK DISTRICT BANTEN

The Baduy people basically base their livelihoods on incipient agricultural production and hunting, and the dry land farming system with this type of agriculture only relies on lowland rice. Hunting is also only carried out in confined spaces in conventional forest areas. Wild species, deer, monkeys and honey. Until now the expertise of the Baduy community is still focused on the agricultural sector, hunting and starting to diversify plants, fruits and vegetables for household needs only. With such rapid population growth, which cannot be compared with traditional Baduy rural areas, the Baduy economy is experiencing tremendous pressure. Although the government's efforts above are aimed at finding a way out of all the limitations on the economic resources of the Baduy community, they have not succeeded in significantly increasing the welfare of the majority of the Baduy population. The Baduy community's economic system fully adheres to a market economy with currency as a medium of exchange. Since around 1970, the exchange system has been abandoned except for the limited needs of the clan environment. Although many Baduy people have moved and changed religions, their relationship as great-grandfathers is still well maintained. This real relationship is strengthened in the form of a more specific business relationship

Understanding the Concept of Sunda Wiwitan Religion in the Baduy Community in Indonesia Related to Environmental Management

The Sunda Wiwitan religion is a sect of worship of natural forces and ancestral spirits which is commonly called animism and dynamism. Sunda Wiwitan is believed to be the ‘religion’ of the Sundanese people in the past, which later became a religion attached to the Baduy tribe. The next development, the Sunda Wiwitan religion cannot be separated from the concept of monotheism because there is a supreme power, namely Sang Hyang Kersa which is equated with God Almighty. This study analyzes the concept of Belief in the Baduy customary law community related to environmental management as part of their belief. The research method used is descriptive-analytic with the aim of analyzing the state of the research area with the object of the Sunda Wiwitan religion in Baduy. The results of this study explain that the orientation, concept, and practice of the Sunda Wiwitan religion is only aimed at pikukuh for the welfare of life in the world. The highest power that until now is believed to be the spirits of ancestors who when cared for will give strength both physically and mentally to their descendants. For this reason, Baduy people until now consider worship to their ancestors so sacred or they call them karuhun. Karuhun is a strict customary provision in the form of taboos (pamali) that must be followed by all communities. The karuhun is related to the natural surroundings that should not be damaged, so that environmental management is an order of the Sunda Wiwitan religion.

Living side by side with nature: evidence of self-governance in three local communities in Indonesia

Environmental damage is a severe problem faced by humankind today. Nature has become a victim of human economic activity, especially in developing countries. This paper analyzes a group of local community entities in Indonesia that live side by side with nature. This paper explores self-governance in three local community entities in Indonesia. The Baduy community, the Simanau community, and the Rumbiocommunity are examples of people who uphold their customs to live side by side with nature. They have Self-governance to regulate the lifestyle of their people to live simply with nature. The Baduy community represents self-governance in Banten Province, where they highly uphold the customs handed down from their ancestors. The Simanau people in West Sumatra Province can manage forest resources well and apply severe penalties for those who violate their rules. The Rumbio community in Riau Province is sage in managing the customary prohibition forest. The self-governance that has been implemented so far has gone quite well. By regulation, the applied self-governance does not conflict with the formal rules that apply in Indonesia. This paper is a reflection that humans can live in harmony with nature.

Welfare Improvement Models and Strategies through Dissemination of Family Planning Information in the Remote Indigenous Community of Baduy

There are many types of contraceptives used by the Baduy remote indigenous communities (Baduy KAT) in Lebak regency, Banten, West Java, Indonesia. According to data, the number of family planning acceptors among the Baduy community stood at 1,529 in February 2021 comprising 1,503 in Outer Baduy and 26 in Inner Baduy. In the beginning, most Baduy KAT used implants before they changed contraceptives of their choice. This study aims to reveal what channels are used to disseminate information about family planning, as well as to ensure the effectiveness of the innovations about family planning information they receive. The method used is explanatory survey, with a frequency distribution to analyze and determine the relationship between variables and Spearman correlation analysis. The results showed that most respondents or 49% received family planning information from their relatives, 22% received it from health workers (posyandu cadres), 21% received it from village officials, 7% received it from indigenous community leaders (kakolot), and only 1% received it from the media. This study found that there is a fairly strong relationship between communication channels and the effectiveness of innovation acceptance. Most of the respondents stated that they decided to accept the family planning innovations concept within 6 months by using humans as a communication channel, such as their relatives, health workers, village officials, and kakolot leaders.

Edukasi pada Masyarakat Baduy-Banten dalam Upaya Pencegahan Covid-19 di Seluruh Lapisan Bumi (SEBUMI)

The community service activity "Everyone and Everywhere Prevents COVID-19" was carried out on Saturday-Sunday 28-29 May 2022, which was attended by 30 Baduy Lewi Damar communities, Serang Banten. The activity was carried out through several stages, namely: opening, pretest implementation before health counseling, counseling and presentation of health materials on Covid-19, discussion and question and answer sessions, posttest implementation, distribution of leaflets, and closing. This service activity has succeeded in providing understanding to the Baduy community, especially the Lewi Damar area, Serang, Banten regarding Covid-19, the importance of preventing Covid-19, and implementing health in the new normal era of the Covid-19 pandemic. The results of distributing the questionnaires showed that the increase in knowledge after education regarding the prevention of Covid-19 in the Baduy Lewi Damar community, Serang Banten.

Customary Values and Daily Communication of the Baduy Community in Indonesia

This article describes how customary values have implications for communication practices in the daily life of the Baduy people, one of the famous indigenous communities in Indonesia. Utilizing the ethnography of communication method, this study describes how customary values in the Baduy community have contributed in establishing local-ecological consciousness and primordial outlook which is reflected in their communication on daily basis. Practically, the Sundanese language used by the Baduy people is different from the main Sundanese, especially in the context of dialect and structure as they do not have any concept of language level which is commonly found in mainstream Sundanese while their dialect is more loud and straight. Furthermore, in daily communication, they also apply language taboos through a sort of law and norm so-called “pikukuh” by prohibiting of certain words which philosophically related to their basic belief. Therefore, language taboos in the Baduy community can also be understood as symbolic messages based on their local-primordial outlook.
 
 Received: 14 August 2022 / Accepted: 20 October 2022 / Published: 5 November 2022

POLITICAL PARTICIPATION IN TRADITIONAL SOCIETY (CASE STUDY OF 2009 LEGISLATIVE ELECTION IN KANEKES VILLAGE)

This study examines the political participation of the Baduy community in the form of voting in the 2009 Legislative Election. According to their belief, the Baduy are not assigned to participate in the General Election. To respect government regulations, they participated in elections 3 times with few participants (3%). In 2009 the Baduy community participated in the General Election with the number of participants reaching 21% of the Permanent Voters List. This study aims to determine the factors causing the increase in voter turnout. Qualitative research methods. Data collection techniques through in-depth interviews, observations, and literature searches. Research results: the increase in political participation in the form of voting in the 2009 General Election in Kanekes village was caused by persuasion by the Golkar party legislative candidate, H. Kasmin, to the customary government. Persuasion is done using traditional communication, namely face to face, the communicator is a person who is well known so that the communicant believes in the content of the message received. Finally, the traditional leaders agreed to hold the general election in Kanekes village. After the election was approved by traditional leaders, the Golkar party's success team consisting of Baduy people conducted a campaign to the citizens by utilizing primordial ties, namely ethnic ties.

Environmental Adaptation of Indigenous People: Baduy Tribe’s Local Wisdom in Environmental Management

SDGs implementation requires a precise understanding of the target population. However, the disaggregated data needed to address all vulnerable groups – including indigenous peoples. One of the most popular indigenous people in Indonesia is the Urang Kanekes or Famously called Baduy. Baduy is an indegenous society located in Banten Province, which has been interned from the impact of globalization. The Baduy tribe belongs to an indigenous group that lives side by side with nature. The purpose of this study was to explore local wisdom from the way the Baduy manage their environment. This study is done by using a descriptive qualitative approach. Main data sources were collected using secondary data from literature review. In addition, primary data was collected by interviewing some informants as supporting data. Data processing with triangulation data and analyzed by using SWOT to explain Strengths, Weaknesses, Opportunities, and Threats in the environmental management of the Baduy community. The result of this study shows that the Baduy people have their characteristics in their local wisdom, especially in environmental management, which can protect and preserve the environment.