The biological natural resources in Indonesia is very abundant and varied. Among these resource, + 1000 species has been known and utilized as raw materials for medicine and traditionalbiomedicine Uamu). Generally, the medicinal and traditional biomedicine plants are procured directly from their natural habitat, without accompanied by planting activities. If this phenomena occurs continously, it will threatens the continued existence of medicinal plants diversity resources. The strategy of conservation and utilization of biodiversity of Indonesian medicinal plants has five main targets, namely : (1) conservation of genetic resource diversity of medicinal and traditional bio-medicine plants, (2) supplying raw materials for medicine and traditional bio-medicine by breeding and cultivation, (3) research and development of raw materials potential with has not been known, (4) development and creation of medicine and "jamu" industries, together with extension to people and (5) low and government regulation.
Many studies on rice landrace (Oryza sativa sbsp. indica) have been conducted by biodiversity, ethnobotany, and agroecology disciplines. The importance of rice landraces as genetic resources and the basics of human civilizations. Conservation landraces in Tumbang Datu and Pongbembe nowadays are affected by the following socio-cultural constraints: a) decline numbers of local varieties after the regional government-imposed funding to local communities to substitute new-high yield varieties, b) rice rites and landrace conservation are on the brink of extinction. This research explores daily behaviors that contribute to rice landrace conservations through the sociological approach of collective memory and symbolic interaction. Today's generations use new meanings and symbols of rice derived from collective memories and virtues. Various interviewees practice mnemonic devices (what, why, who, where, when, and how) that reflect foodways. According to Blumer, social structures are networks of interdependence among actors that place conditions on their actions. In these networks, people act and produce symbols and meanings of rice to interpret their situations and to have their own set in a localized process of social interpretation. Moreover, the Toraja language is used as a bridge in communicating the past, present, and future to strengthening collective identity. This research uses a qualitative method to explore rice landrace conservation using open-ended questions, in-depth interviews, and Focus Group Discussions. A free-listing method was followed to gather interviewees' collective memories of rice landraces. Findings show that a combination of methods, tradition-based conservation, and current scientific-technology-based conservation become a practice for promoting, educating, and stimulating the public and researchers to engage in landraces conservation. These findings suggest that the socio-cultural ecosystem and Blumer's social network support new networks to deliver science in agricultural innovation policy. The results showed that collective memories and foodways create ways that would benefit rice landrace conservation the most.
Many studies on rice landrace (Oryza sativa sbsp. indica) have been conducted by biodiversity, ethnobotany, and agroecology disciplines. The importance of rice landraces as genetic resources and the basics of human civilizations. Conservation landraces in Tumbang Datu and Pongbembe nowadays are affected by the following socio-cultural constraints: a) decline numbers of local varieties after the regional government-imposed funding to local communities to substitute new-high yield varieties, b) rice rites and landrace conservation are on the brink of extinction. This research explores daily behaviors that contribute to rice landrace conservations through the sociological approach of collective memory and symbolic interaction. Today's generations use new meanings and symbols of rice derived from collective memories and virtues. Various interviewees practice mnemonic devices (what, why, who, where, when, and how) that reflect foodways. According to Blumer, social structures are networks of interdependence among actors that place conditions on their actions. In these networks, people act and produce symbols and meanings of rice to interpret their situations and to have their own set in a localized process of social interpretation. Moreover, the Toraja language is used as a bridge in communicating the past, present, and future to strengthening collective identity. This research uses a qualitative method to explore rice landrace conservation using open-ended questions, in-depth interviews, and Focus Group Discussions. A free-listing method was followed to gather interviewees' collective memories of rice landraces. Findings show that a combination of methods, tradition-based conservation, and current scientific-technology-based conservation become a practice for promoting, educating, and stimulating the public and researchers to engage in landraces conservation. These findings suggest that the socio-cultural ecosystem and Blumer's social network support new networks to deliver science in agricultural innovation policy. The results showed that collective memories and foodways create ways that would benefit rice landrace conservation the most. ; Penelitian-penelitian mengenai padi lokal (Oryza sativa sbsp. indica) telah dilakukan oleh disiplin keragaman hayati, etnobotani, dan agroekologi. Padi lokal penting sebagai sumber daya genetika dan dasar berbagai peradaban manusia. Pada masa kini, konservasi varietas-varietas padi lokal di Tumbang Datu dan Pongmbembe menghadapi beberapa tantangan sosial budaya, antara lain a) penurunan jumlah varietas lokal setelah pemerintah kabupaten menyediakan varietas-varietas baru kepada masyarakat, dan b) konservasi dan ritus-ritus, yang menggunakan padi lokal, terancam punah. Penelitian ini mengeksplorasi perilaku sehari-hari yang dapat berkontribusi pada konservasi padi lokal, melalui pendekatan sosiologis terhadap memori kolektif dan interaksi simbolik. Generasi masa kini menggunakan makna dan simbol baru padi berdasarkan ingatan kolektif. Para informan mempraktikkan perangkat mnemonik yang mencerminkan foodways. Konsep struktur sosial menurut Blumer adalah jaringan saling ketergantungan antar-aktor, yang menempatkan kondisi pada tindakan aktor tersebut. Orang-orang bertindak dan menghasilkan simbol dan makna padi di dalam jaringan ini, untuk menafsirkan situasi mereka sendiri, dan memiliki device (perangkat) sendiri dalam proses interpretasi sosial. Bahasa Toraja juga berfungsi menjembatani dan mengkomunikasikan masa lalu, masa kini, dan masa depan, sekaligus memperkuat identitas kolektif. Bahasa Toraja digunakan sebagai jembatan untuk mengkomunikasikan masa lalu, masa kini, dan masa depan, demi memperkuat identitas kolektif. Penelitian ini menggunakan metode kualitatif untuk mengeksplorasi konservasi padi lokal, dengan menggunakan pertanyaan terbuka, wawancara mendalam, dan Diskusi Kelompok Terfokus. Metode free-listing digunakan untuk mengumpulkan ingatan kolektif para informan pada padi lokal. Hasil penelitian ini menunjukkan bahwa metode kombinasi, yaitu konservasi berbasis tradisi dan konservasi berbasis teknologi ilmiah saat ini, menjadi praktik untuk mempromosikan, mendidik, dan melibatkan publik dan peneliti di dalam konservasi padi lokal. Selain itu, ekosistem sosio-budaya dan konsep jejaring sosial Blumer mendukung jejaring baru untuk mempromosikan ilmu pengetahuan di dalam kebijakan inovasi pertanian. Kesimpulan, ingatan kolektif dan foodways menciptakan cara yang paling bermanfaat bagi keberhasilan konservasi padi lokal.
