21Sep 2018

PANDE MOLAS KOLE POCO, A CONSERVATION CONCEPT ON LOCAL WISDOM BASED RESEARCH IN BEO-GOLO COLOL-MANGGARAI- FLORES, EAST NUSA TENGGARA INDONESIA.

  • LawFaculty of Diponegoro University, Semarang, Indonesia.
Crossref Cited-by Linking logo

  • Abstract
  • Keywords
  • References
  • Cite This Article as
  • Corresponding Author

The pluralistic principle of the Indonesia had been in existed before the state was founded. Pluralism is full of values that founded and not created. The value was founded in Indonesia. The value was raised into the framework of Indonesian state philosophy called Pancasila as the moral foundation, unity, harmony, tolerance for living peacefully. From the standpoint of legal politics, it was assembled as a national identity within the womb of the indigenous peoples added with their local wisdom wealth. Several decades ago, the local wisdom was eliminated from the politics of national law, on the other hand knowledge of indigenous interpreted as power (Michel Foucault), functioned as social control. The power was unwritten, but full of justice and truth, but was reverse with certainty orientation from the womb of positivism. The certainty orientation dominated the policies that was collided with the values and rules of indigenous peoples. The indigenous peoples of Colol, for example, they have ability to preserve and protect the forest, crystallized in the concept, pande molas kole poco, which is derived from barong wae, tombo nunduk, roko molas poco, neka poka puar rantang mamur nawa. The concept was arranged in \"gendang one, lingkon the pea\'ang\" which exist in the sacred space. The ground norm recognized the existence of indigenous peoples, but was not coherent in their practical level, raised vertical conflicts, and being the gab rules. The author exanimated the norms and applied the socio-legal approach, with a pre-constructivism paradigm to find the imperfect answer. After explored the norms of indigenous peoples, proved that the state law had separated peoples with their natural environment. Though the universe was interpreted as a cosmos in the collective mind of indigenous peoples which is valuable and sacred. Therefore,it could not be touched by anyone, included by state law which the substance had not accommodated the local value namely forest conservation as the chain of life between generations.

  1. Pandji Yudistira, (2014), The Pioneer, Role of Dr.S.H. Kooders on History of? Nature Protection in Indonesia, Directorate of Conservation and Protection Protected Areas. Directorate General of Forest Protection and Nature Conservation Ministry of Environment and Forestry. Jakarta, p.57. It was explained that preservation is done to save the remaining natural forests due to Roman colonization greed over natural forests; This idea continue to develop and become a policy in the Roman Conquest State. In the development of emergence of environmental rescue activities widely previously preservation activities (preservation) of all creatures that are in the natural forest, its nature is limited and not thinking about the factors other supporting factors to be terbtas. Because so in pekembangannya new thinking about that is that a plant or creature dependent on other life and mutual mengahungkan (symbiosis) then comes the term preservation with a macrosional understanding namely conservation.
  2. Theme of Earth Day 2017, ?choosing environment and climate?. This background theme will change the current environment that happens in all places, not felt 50-100 years into the future. This theme is inspired by Michela Pacifici\'s findings, et.al. The Nature of Species Affects Their Response to Current Climate Change, in Journal, Natural Climate Change, 2017. Dounload from www.nature com. May 10, 2017. They found there were 410 mammal species or 47% (percent) of 873 species) and 300 species of birds (24.3 percent of 1,272 species) threatened with extinction whose findings are published in the journal Nature Climate Change dated 13 February 2017). That is, IUCN\'s International Union for Conservation of Nature (IUCN), the criticism is on the IUCN red list. Furthermore, James Watson, director of the Science and Initiative for the Wildlife Conservation Society\'s Initiative (peer research) said that so far no climate-related research has been able to open facts about its effects on sepecies. This study provides a signal, on the life of all living things on earth and all that. Principles in cosmos or nature are interconnectedness and interdependence (see Kompas, April 26, 2017, p.14). Biodiversity guards such as bats, bee, elephants, pollinating agents and seed dispersal are place and tested. Tropical forest identity one of which is the Elephant, of course the extinction of elephants, will change the face of tropical forests. The destruction of limestone mountains, (karst) affects the disappearance of other lives. Healthy ecosystems, diverse plants and living creatures function to clear the air, absorb carbon gas and create a healthy environment for living things including humans (isworo, Ibid compass), read also prof.Dr.Haryadi, interview March 12, 2017, Bogor, IPB) .
  3. Pandji Yudistira, Op.Cit p.15. He described King Ashoka, a descendant of the Indian Maurya Dynasty. Firmly announces the protection of Animals. Fish, and Forest, whose spirit reached the archipelago at the time of Sriwijaya Kingdom in 684.SM, who wanted a protected reserve area in Sumatra. Wiratno in his book Reflecting on the Cracked Mirror, found the social evidence that is a.l: inscription Malang l395, local wisdom from the archipelago a.l. Wewengkon desa (Javanese), Kepong Damar Society of Krui West Lampung, Talang Mamak Forest in Riau, Benuaq Benuaq Power Forest in East Kalimantan, Forest Protection and Community Water Source Mandailing Natal, Kab.Mandailing. etc. See also, Much Taufik Tri Hermawan et al (2014), Conservation Area Management, Gadjah Mada University Press, Yogyakarta, p.2. Conservation Area for the existence of species as evidenced by the colonial conservation area. Netherlands Indies set wildlife reserve and nature monument. A total of 41 areas. Then with the support of FAO, Indonesia in 1980 established the National Conservation Plan program l982. (Hermawan, Ibid., Pp. 21-22).
 
  1. Instrinsic value means the value contained in an unexplored reality through research, which in its philosophy, the metayuridic value (Hans Kelsen\'s name) is found in the society\'s order. To find that metayuridical value it is necessary to research the later norms that it finds to be the collective guides of life in a particular community relation (Adji Samekto, Shifting Law Thought From the Greek Era of the Postmeodenrnism, Constitution Press (CONPRES), Jakarta, 2015, pp. 1-2 A certain value is manifested in the form of law to realize the idea of ​​justice as a concrete form in the sense of beneficial to the relationship between man and also for other creatures With the value in the form of law can be used to stabilize the association of life, realize order and peace and realize justice (see also Roberto M.Unger, Critical Law Theory, Legal Position in Modern Societies, (2012: Nusa Media Cet.VI, Bandung, pp. 106-107). concocted justice, Siombo asserted: bhwa difficult law operationalized only on the concept of abstract concept, because it is legal as the arrangement contains a portrait of social relations of society. Therefore Roescoe Pound, say justice is conceptualized as a result of concrete results that can be given to society (source: Marhaeni Ria Siombo, (2015), Basic law of Environment and local wisdom of society, Unika Atmanjaya, Jakarta, pp. 9-11.
  2. Werner Menski, (2014) Comparative Law in the Context of Global, European, Asian and African Systems, Translated by M. Khozim, Publishers Nusa Indah, Bandung, p. 246; Solomon, further explains that legal pluralism in Indonesia, is packaged in a discourse of pluralistic pluralistic thinking that is positioned as forgotten. (see: Sulayman, Pluralistic Spiritual Thought, ontology commemorating 40 Years of Service at Diponegoro University and 65 Years of Susa a Prof.Dr. Esmi Warassih Pujirahayu, Thafa Media, Yogaykarta, pp. 7). The birth of pluralistic thought is legally an out-of-criticism of the old positivistic thought to be the cornerstone of doctrinal law as a modern legal product based on the paradigm of Cartesian and Newtonian paradigms, which focuses on textual law, resulting in the erosion of the plurality of legal reality, therefore positivism is merely mechanistic deterministic, so the law of poverty in the ever-dynamic development. (see Anton F.Susanto, 2010, Non-Systematic Law, Foundation of Indonesian Law Science Development Philosophy, Genta Publishing, Yogyakarta, p.177.
  3. Ibid., p. 247
  4. The meaning is according to the custom of some areas in Manggarai, that Beo / Golo is closely related to the phrase One Gingkang Lingkon Pe\'ang. This phrase shows the relationship between circle) garden of middle manggarai in the form of cobwebs) represented by circle and golo represented by Gendang. In various places the circle relationship with the drum is interpreted as a marital relationship in anthropomorphic form. Gendang is the husband, the circle is the wife. The drums blend with Mbaru (rmah drum). If this analogy is applied then the husband in this case is Mbaru Gendang entirely. The seeds (corn, rice sela, mesak, and the type of plant seeds lannya stored in Mbaru Gendang (a kind of sperm that will be planted in Lingko land that is ready to receive the seeds to be grown, raised) which then harvested by lodok lingko ceremony and when it is (see Robert MZLawang, Land Conflict and Manggarai, West Flores, University of Indonesia (UI-Pres), l999, pp. 50-51 See also Adi Nggoro, Culture of Manggarai Selayang View (2016), Nusa Indah, Ende, 2006, p.26..
  5. This can be seen in the Decree of the Minister of Forestry No: 423 / Kpts-II / l999 dated May 14, 1999 concerning the Appointment of Kawasan Hutan Daerah Region I of East Nusa Tenggara: 809,990 hectares. This decree has been amended by Decree of the Minister of Forestry Number. SK-3911 / MENHUT-VII / KUH / 2014, dated May 14, 2014, on the Forest and Conservation Area of ​​the Waters of East Nusa Tenggara Province. Further information, that the Natural Resources Conservation Center of Ruteng covers the region II, namely Manggarai and East Manggarai Regency, included in one title namely KSDA II-Ruteng area. 32,245.60 ha. And geo graphic location colol-manggarai (forest conservation area dispute) approximately: 8.000 Ha. The estimate is because it has not been mapped in its entirety. (Source: Halu Oleo, Ka.Sub.Dit.KSDA, Region II Ruteng, Interview, November 2016. At KSDA Office Region II -Ruteng.
  6. Agus Salim, (2006), Theory & Paradigm of Social Research, The Source of Qualitative Research, Second Edition, Yogyakarta, Tiara wacana, p. 3-5, Norman K. Denzin & Yvonna S.Lincon, Hanbooks of qualitative Research,(London,l994) p.2.
  7. Basically Soetandyo Wignjosoebroto, mention there are two aspects of legal research that is normative and factual. Soetandyo Wignjosoebroto, (2013), Law, Concepts and Methods, Equivalent Press p. 18-19. This term itself is used differently Adji Samekto equates the factual term in Soetandyo terms with the term reality - to distinguish from the study of normative law. F.X. Adji Samekto, (2012), Law Science In Developments Towards Post-Modernism, Indep Publishing, Lampung. Pp. 97-98.
  8. Satjipto Rahardjo, (2010), Law Science in the middle of Change Flow, Surya Pena Gemilang, Malang, pp.19-20.
  9. According to Parsudi Suparlan, that if a researcher uses observational methods then the researcher should consider eight things: space, place, actors, objects or tools, time, events, goals, and feelings. Furthermore, he said, regarding the observation, the involvement of the researcher includes: passive, half-involvement, active involvement and full and complete involvement (See Persudi Suparlan, (1997) Qualitative research methodology, US Study Program, Postgraduate Program UI, Jakarta.
  10. In-depth interviews, a way of collecting data in a direct way face to face with informants with the intention of getting a complete picture of the topic studied, conducted intensively and repeatedly. See Heru Irianto and Burhan Bungin, Edit (2001) Highlights of Interviews, Qualitative Research Methodologies, Meteorological Actualization to the Diversity of Contemporary Variants, PT, Radja Graphindo Persada, Jakarta, p.110.
  11. Tua Teno is, a person from wau (suku) indigenous peoples alliance, assigned to determine and divide the indigenous land of circle. The indigenous land of this circle is not autonomous but always related to the one-piece. So there is one expression of one-ring peon. Distribution of the land is associated with the authority of his old teno. He who determines how many members of wau (tribe) who may get divided into the sphere of spider webs and where the wau who have not got it. See Robert Lawang, (l999) Land Conflict in Manggarai, West Flores, UI Press, p.33-37
  12. The Tua golo is someone who is appointed through customary deliberations to become a leader in one golo or parrots. He has the authority or authority to represent the indigenous peoples Colol acts out and inward when there is internal conflict between wau-wau in one golo. The ancient origins of the golo are not always the same as the Tana / tuan tana (native) but also the long-lived immigrants in the parrots, depending on the results of the customary deliberations. (Lawang, Ibid.) Unlike GoloBeo Colol, it has absolute authority for its customary territory. Old golo sederjat with King king colol. The expansion of beo colol into BeoGolo Biting, Welu, Tangkul, must be ici tana to be his Golo As for the drum affairs, the division of land, and other affairs are delegated to other wau-wau that is not the land of colo-manggarai. (John: 76 Years, interview October 27, Ruteng, 2017).
  13. According to Sapradly there are five minimum requirements for selecting the best informant ie (1) full inculturation (2) direct involvement, (3) unfamiliar cultural atmosphere, (4) sufficient time (5) non analytical, See James P.Spradly, The Ethnographic Method, the translation of Misbah Zulfa Elisabeth, p. 96.
  14. Ministry of National Education, (994) Indonesian Dictionary, Gramedia, Jakarta, p.482.
  15. Sonny Keraf, Environmental Ethics, Kompas, Jakarta, 2010, p. 369. Bdk. Achmad Nasir Biasane, Construction of Local Wisdom in Sustainable Fisheries Management, Papers, Bogor, Postgraduate IPB, 2006.
  16. Hotibin, at a Glance Local Community Wisdom, in http://kangebink.blogspot.co.id/2013/10/sekilas-abek-karifan-lokal.hml, downloaded on April 5, 2017
  17. Article 1 number 30, UU No.32 tahun 2009 , the Protection and Management of the Living Environment.
  18. It can be explained here that customary law is born from the habit of daily life of society, which is done continuously, then imitated the next generation which then held as life guidance in social interaction and interaction between them. The habit gradually becomes the guide of living together and begins to live orderly in a simple form. In other words a life from the family, then in society and the State in a modern form. (See, H. Hilman Hadikusuma, (2014) Introduction to Indonesian Traditional Law, Mandar Maju, Bandung p.1). See more deeply, Djmanat Samosir, (2013), Indonesian Traditional Law Existence in dynamics Legal development in Indonesia, Nuance Aulia. Cet.I.Jakarta, p.69, see also Soetandyo Wignjosoebroto (2014), from Colonial Law to National Law, HuMA Revised Edition, Jakarta, 101.
  19. Muhamad Alfan, M.Ag, (2013), Introduction to Value Philosophy, Loyal Pustaka Bandung, Bandung pp. 21-2-2. Alfan explained human relations with the creator, and nature, is inseparable from the stage of human thought that is the first stage 4, cosmosentris (centering nature as the center of thought (ancient), second, theocentric, where the center of human thought is God and as a source of discussion is in nature, the three anthropocentric stages, placing humans as the emerging object of philosophy and of modern times. Fourth, logocentris, puts the human and linguistic ratios at the center of the philosophical thought and grew to this day.
  20. Marhaeni Ria Siombo, (2015) Basics of Environmental Law and Local Wisdom Society, Atma Jaya Catholic University of Indonesia, Jakarta, p.79. See also Francis Wahono et al (editor), (2001) Food, Local Wisdom & Biodiversity. Yogyakarta, p.21. The development will be formed in the autonomy of its Local Wsidom-based community, with the development of modifications to add useful values ​​(economic, ecological, social and so on.). Related to it borrow the word J.H. Boeke on a modern level calls it \"Village reconstruction\". We know Boeke is an initiator strongly opposed to the penetration of the capitalistic economy into the village and then construct it back into the village management and social institutions model. Or in the context of the tribe manggarai, Beo / Golo. The Dutch enter the territory of Indonesia as well as the capitalists membonsai local wisdom indigenous people who view it without value (nirvalue) Thus the development of the village is within the framework of social, cultural, economic development centered on the human centered on the type of cosmos relationship with his (vertical type) with his fellow humans (horizontal type). Wahono. Op.Cit. pp. 195). bdk. Radhar Panca Dahana, (2015) Culture and Politics Criticism on Democracy, PT.Bentang Pusaka, Yogyakarta, p. 39.
  21. Francis Wahono et al (editor), Op.Cit. p. Musyar Muhamad, (l981) Principles of Adat Law (an introduction), Pradnya Paramita, Jakarta, p.38 .; Bdk. Noah Aris Marfai, (2012) Introduction to Environmental Ethics & Local Wisdom, Gajahmada University Press, Cet.First, Yogyakarta, p.26 & p. 43.
  22. I Nyoman Nurjaya, \"Towards the Recognition of Local Wisdom in Natural Resource Management: A Legal Anthropology Perspective,\" in Rachmat Safa\'at, et al: (2011), Maintaining Local Wisdom,Adat Community Struggle in Natural Resource Management Amidst Authoritarian And Centralized Regimes , (2010), Yogyakarta, p. 2. See also, Bambang Eko Supriyadi, (2013), Agrarian Law of Forestry, Legal Aspects of Land and State Forest Management, PT.RajaGrafindo Persada, Jakarta, p.52; Budiriyanto, (2004) Arrangement of Adat Law in Indonesia, a Legal Review of UU No.41 tahun l999 on Forestry, Institute for Forest and Environmental Law Review, p. 18-19 ;. Bdk. Gusti Z Anshari Dkk (2005), Traditional Rules: The Management Base of Danau Sentarum National Park, Borneo Conservation Foundation (YKB) works together with Wana Aksara, Banten, pp. 25-27. Read also.Penawan D.Negara, Mengagas Reconstruction of Indonesian Law Based on Local Wisdom: a View Parse Thought Propf.Dr. Esmi Warassih on Development of Local Wisdom-Based Law: (Editor): Spirtualistic Law Thought, Anthology Celebrates 40 Years of Service at Diponegoro University and 65 Years of Age Prof.Dr. Esmi Warassih Pujirahayu, SH.M.S. Thafa Media, (Special Edition), Yogyakarta, pp. 176-177 .; Abdon Nababan: Strengthening the Position and Role of Indigenous Peoples in the Management of Natural Resources and the Environment in Indonesia. In Ismatul Hakim & Lukas R.Wibowo (2014), Forests for the People on the Road to the End of Agrarian Reform in the Forestry Sector, LKiS, Yogyakarta, p.147.
  23. Ade Saptomo, Law & Local Wisdom, Grasindo, Jakarta, 2010, p. 45. Radhar Panca Dahana, (2015) Culture and Politics Criticism on Democracy, PT.Bentang Pusaka, Yogyakarta, p. 39. Sony Keraf Op.Cit. hlm.134, calling it local wisdom commensurate with traditional wisdom, which in the expression as all forms of understanding beliefs or insights and customs or ethics that guide human behavior in the life of the ecological community. Bdk. Sunaryo & Laxman. Explain local wisdom local knowledge that has been so unified system of beliefs, norms and cultures expressed from within the tradition seklaigus as a myth that in the long term dianutnya I use more traditional wisdom in agreement with sonny keraf, because in tradition contains all the teachings of life, life, where it is done as a continuation of the teachings of its ancestors, and then becomes the norm of the adat juridical; Regarding this H.Moh.Koesnoe, argued that the customary law as a veined law, rooted in the cultural value of the nation\'s clumps which throughout history has always been adapted as embraced in the adage, the custom filled the Institute poured (customs filled with new things required). (see Mohammed Koesnoe (1997) Customary Law A Model of Law, Section I (Historical), CV.Mandar Maju, Cet.First, Jakarta, pp.4-5 Von Savigny, argues, all cultures, everything rational maupu , irrational (ideals and philosophy of life of the nation) then the law of a nation can obtain the basis of its justification in the mind of the nation (Vernuft der Volker): (source: Mohamad Koesnoe (1995 Ibid.
  24. I Nyoman Nurjaya, cit., p. 7.
  25. Werner Menski, Op.cit., p. 114. In this regard legal pluralism should be brought as a source of values ​​for the construction of laws for citizens to be happy. Because through the law it is all order, the order is maximally maximally running as it should, but the reality is not the case. See Prof.Dr.Esmi Warassih Pujirahayu, in Sulaiman, (editor), (2016), Pluralistic Spiritual Thoughts, another forgotten Law, Thafa Media, Yogyakarta, p.iii. Related to the law for human welfare, Prof.Satjipto Rahardjo, emphasized that the methodology needs a holistic approach to the law, because it finds the overall value to place the law as the binding and guiding human being for the realization of the welfare that the law desires. This is as a critique of positivism-Legism of law which is law-based in the text only, outside the text of law there is no law. (Sadjipto Rahardjo, (2006) Law In Jagat Order, Student Reading Doctoral Program of Law Science Diponegoro University, Universitas Kristen Indonesia (UKI) Press, Jakarta, pp. 25-26.
  26. Ibid., p. 118
  27. David Nelken, Eugen Ehrlich, Living Law, and Plural Legalities, Journal, 2008, Vol.9, p. 4.
  28. Sulistyowati Irianto (Editor), 2009 Legal Pluralism In A Global Perspective, in Moving Law, An Overview of Legal Anthropology, Yayasan Obor Indonesia, Jakarta, p. 29.
  30. Werner Menski, cit., p 33
  31. Ibid 243. See, Achmad? Ali,? LegalTheory andCourt Theory,? Kencana Prenada Media Group, Jakarta, 2009, p. 185.
  32. Philippe Nonet dan Philip Selznick, Responsive Law, Nusa Media, Bandung, 2013, p. 89-125
  33. Satjipto Rahardjo, Progresive Law, Genta Publishing, Yogyakarta, 2009, p.2
  34. Werner Menski, cit.,p. 242-247.
  35. Satjipto Rahardjo, Cit. p.27
  36. John Rawls, (2006)A Theory of Justice), Bacic Pilosphy to create the social welfare, Transalated by Uzair Fauzan dan Heru Prasetyo, Pustaka Utama, Yogyakarta, 2006, p. 11
  37. Ibid., p 72
  38. Dami N. Toda, Manggarai: Seeking Histography Direction, Ende, Nusa Indah Ende, 1999, p. 33
  39. Ibid., hal. 36-37
  40. Baroek was the second king after Song, Manggarai at the time. King Baroek died and was replaced by King Ngambut as well as the last king in Manggarai along with the new government system that wants the oligarchic government system removed and replaced with a new government system under the auspices of the Republic of Indonesia in the form of republic. The king\'s position in Manggarai is different from that of the king in Java and other regions. The king in Manggarai was the king of several agreements dalu at the urging of the Dutch. The king of Manggarai is king without any government administration territory called the kingdom. The king of Manggarai leads the people who are in the area of ​​the administration of the divisions. And his position was obtained from the agreement of several dalu. While the king in Java and other areas have a royal administrative region that is historical.
  41. Yos Danur, Colol Customary Figures, Interview, Biting, Colol, July 14, 2016. According to Yos Danur, the use of Ulu Wae as the name of the village only to remember that the old Colol when still called Ulu Wae was once a member in the structure of the Lamba Leda called Gelarang Ulu Wae.
  42. Maksimus Dadut, The leader of Golo Ndari, Welak district, interview by phoneat 27 April 2017.
  43. Haju teno is a typical Manggarai wood that has the characteristics of: growing on fertile soil, its skin can be easily separated from the wooden layer, the wooden layer is soft and has roots that do not propagate too deeply into the soil.
  44. [1] Ceki is a custom that has become a customary rule that establishes things (inanimate objects, living things, time) as part of customary rituals that are adhered to by local people (interview, Nopong, 2016, Manggarai lolang).
  45. Maksimus Dadut, interview, cit.
  46. Anton Bagul Dagur, interview by phone 21 March 2017
  47. Petrus Sambut, Wawancara,Interview, May 26, 2017. The shape of a spider-like spider-centered cavern and ending in the cicing implies justice. Justice for all people who get a land area. This means that everyone who gets allotment from the division of the land of the net gets the same rights and obligations.
  48. Petrus Usman (78 year old) and Antonius Hardi Jehan (45 year old), Interview on 3 November 2016, at Beamuring, Lambaleda.
  49. Stensilan II: The Indegenous of Colol: Gugur Berkalang Tanah, Cacat Sumur Hidup Demi Tanah Warisan Leluhur (yearless).
  50. Maksimus Dadut, Interview by Phone Ocit.
  51. Veronika, Interview, 27 March 2017 at Colol
  52. Folklore of West Manggarai, especially people living in Kuwus and Welak Subdistricts. This legend aims to give the fear to the people so that they do not cut down the forest in both locations.
  53. Adrianus Cembes, Welak public figure in Golo Ndari Village, West Manggarai, interview by phone on May 7, 2017.
  54. The story of empo rua and kakartana is folklore from generation to generation throughout Manggarai region. The story was told from generation to generation fear of cutting trees around the springs and curiosity. Puar cengit is protected because it determines the existence of some springs that become the needs of the community
  55. Gabriel (70 Years), a survivor of Gapong landslide disaster, July 2007. The disaster site was visited by the President of the Republic of Indonesia, Susilo Bambang Yudhoyono, in 2006. Interview, Gapong, October 21, 2016, Ruteng Manggarai.

[Danggur Konradus, Yusriyadi,SH.Msi and Sukirno.SHMsi. (2018); PANDE MOLAS KOLE POCO, A CONSERVATION CONCEPT ON LOCAL WISDOM BASED RESEARCH IN BEO-GOLO COLOL-MANGGARAI- FLORES, EAST NUSA TENGGARA INDONESIA. Int. J. of Adv. Res. 6 (Sep). 736-762] (ISSN 2320-5407). www.journalijar.com

Danggur Kondradus
Danggur Kondradus & Partners Law Office

DOI:

Article DOI: 10.21474/IJAR01/7731      
DOI URL: https://dx.doi.org/10.21474/IJAR01/7731

Download Full Paper

Download PDF No. of Downloads: 14 | No. of Views: 114