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MANIFESTASI EKUILIBRIUM DALAM KOSMOLOGI MASYARAKAT ADAT BAYAN DITINJAU DALAM PARADIGMA ECO-PHILOSOPHY
The phenomenon of environmental degradation is inseparable from every human activity that has consequences. This is further exacerbated by modern conservation and industrial logic, which view nature solely as a resource, thereby depriving nature of moral consideration. In this framework, humans become the center of value, where nature and other non-human entities only hold value when aligned with human benefits and measured by human interests. This contrasts with the understanding of indigenous communities, who are able to build an integrative relationship with nature and possess a romantic perspective in understanding their connection with it. This includes the principles of the Bayan indigenous community, whose livelihood depends on natural resources, leading to an intense social practice with nature. This has shaped the Bayan people's ethical view that nature is not merely understood as a resource asset but as part of a broader biotic community, including humans who are interconnected as part of that community. This intense relationship has existed for a long time and continues to be passed down, so that wetu telu as the philosophical basis of the Bayan people has become a social identity that not only teaches about relationships with God and fellow humans, but also encompasses human relationships with nature, which implicitly forms the ecological consciousness of the Bayan indigenous community. This study examines the cosmology of the Bayan indigenous community as a form of philosophy of life that is not only spiritual but also manifests itself in social practices and ecological management, particularly through the philosophy of wetu telu. This type of research falls under the category of field research, which explores phenomena in their natural environment. This study employs a triangulation data collection method, comprising observation, interviews, and documentary analysis. Data findings are processed through data reduction, classification, presentation, interpretation, and conclusion-drawing. The data is then analyzed using Henryk Skolimowski's echophilosophy theory. In this theory, Skolimowski explains several key concepts such as Life Oriented and Values, spiritually alive, concerned with wisdom, environmentally and ecologically conscious, politically aware, socially aware, individually responsible, and tolerant of transphysical phenomena. These key concepts are used by the author to explain the relationship between humans and nature in the cosmology of the Bayan indigenous community. The research findings explain, first, the Bayan cosmology, which is passed down through the wetu telu philosophy, becomes a lelakaq story that shapes human moral understanding as custodians, that is, preservers, protectors, or beautifiers. Second, the interpretation of nature as gumi nine or gumi mengina affirms the identity of women in traditional rituals. In Bayan customary practices, women are not only positioned as symbols of fertility or biological reproduction, but also as active participants and holders of authority in customary rituals. Third, Bayan cosmological praxis is reflected in daily activities such as land clearing, agriculture, and selametan rituals, which are based on customary norms such as the concepts of pemaliq and awiq-awiq. Fourth, with strong local characteristics, such as land, springs, forests, and climate, Bayan cosmology has the potential to be a form of contextual bioregionalism philosophy rooted in the ecological experiences of the Bayan indigenous community. This is also pursued through the establishment of the Bayan Customary School as a space for internalizing customary values, and the community's participation in organizations to respond to ecological phenomena. This makes Bayan cosmology not only emphasize concep
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
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