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FILOSOFI HIDUP WETU TELU: STUDI KONSERVASI HUTAN ADAT MANDALA DESA ADAT BAYAN
Forest destruction occurring in various regions of Indonesia demonstrates a weakening of the ecological and spiritual awareness of communities towards the environment as a shared living space. Amidst increasing land exploitation, the Mandala Customary Forest in Bayan Customary Village is one example of a forest area that remains sustainable through a customary conservation system that has been passed down from generation to generation. Departing from the issue of forest destruction, this study examines the conservation practices carried out by the Bayan community and their contribution to the formation of Islamic environmental ethics through the integration of customary and religious spiritual values. The research uses a descriptive qualitative method with Julian Steward's Culture Ecology approach as an analytical tool to see how the Bayan community builds ecological adaptation through customs, social structures, and religious practices. The wetu telu religious system, which regulates the rhythm of worship, social relations, and natural resource management, is understood as part of the Culture core that influences the community's interaction patterns with the forest. Data collection techniques included in-depth interviews, participatory observation, and documentation. Islamic eco-spiritual thinking, such as the concepts of khalifah, amanah, and tauhid, was used as a theological reference to validate the findings on religious values. The results of the study show that conservation practices in the Mandala Customary Forest are carried out through a structured eco-Culture system in the form of awiq-awiq, division of forest space, exploitation prohibitions, customary sanctions, and rituals such as Selamet Olor, which affirm the sanctity of forests and water as sources of life. The wetu telu system further strengthens conservation practices by emphasizing the balance between humans, nature, and God as a cosmological unity. These elements form the Culture core of the Bayan community, which not only preserves ecological sustainability but also builds spiritual and symbolic relationships between humans and nature. These findings reveal that Bayan's customary conservation practices are strongly aligned with Islamic environmental ethics, particularly in terms of ecological responsibility and the understanding of nature as God's creation. The conclusion of this study shows that the integration of customary values, including the wetu telu system, and Islamic spirituality gives rise to an eco-Islamic culture-based conservation model, namely conservation based on the ecological adaptation of the community, Culture wisdom, and contextual Islamic spirituality. This model makes an important contribution to strengthening Islamic environmental ethics that are holistic, relevant, and grounded in the practices of indigenous communities.
FAKULTAS USHULUDDIN, STUDI AGAMA DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
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