**3. Community behavior and the challenges of volcano eruption**

The volcano disaster provides a meaningful example of how communities apply cultures, religions and ceremonies to communicate and remember disaster risks and mitigation strategies [45]. The understanding of that society has based only on myth and not based on scientific knowledge so that the existence of the culture is not widely understood by the public. Therefore, it is necessary to conduct an in-depth study related to the culture of the community and local knowledge as material for the development of disaster mitigation model that is more suitable to the characteristics of the local community on the mountain slopes.

Communities located in disaster-prone areas are suspected of having traditional intelligence in dealing with disasters formed from the introduction of the physical environment [48]. Local knowledge of the environment around volcano plays a significant role in the impact of the eruption disaster [31]. As did Sugihwaras society in predicting eruptions based on changes in natural signs. People believe that if a python is present at the villagers' means Kelud volcano will soon erupt. The python is believed by the villagers as a mountain guard manifestation that conveys the message that "celebration" will begin soon and remind people to move temporarily. The people of Kediri also abstain from cutting down Bamboo trees and Banyan at random because they are considered as sacred trees. Both trees are very important in maintaining the quality of water and soil in the surroundings of Mount Kelud.

that can affect the lives of surrounding communities [46]. Merapi eruption always associates with the anger of the spirit of guardians; therefore, people on the slopes of Merapi are always careful in every attitude, words, and deeds and always maintain the hereditary traditions that

**Figure 7.** Hot clouds of Merapi or "Wedus Gembel" should destroy the surrounding settlements.

The people around Merapi have ecological wisdom in terms of rearing, farming and living [47]. Before starting agricultural activities, the average community organizes a salvation event that aims to ask for blessing and safety in farming. To get fertile agricultural land people are advised to use a sharp machete to open the forest and use the intercropping system in farming. This can keep the soil fertility level. In the livestock system, the people of Merapi take grasses of feed animals in places that are considered not haunted. They went to the forest together and guarded each other against the disturbance of the spirits around Merapi. This is very impacting on the forest around Mount Merapi stay awake. At the time of taking grasses food in the forest which is considered haunted, the community must keep the environmental ethics. The wisdom of people in living is also owned by the people of Merapi. All buildings should not face Mount Merapi and Merbabu as it is deemed disrespectful to both mountains. The story of Merapi eruption cannot be separated from the role of the figure of public figures who became the icon of obedience to the existence of volcano. He is Mbah Marijan, a caretaker who devotes his entire life to the Merapi volcano to become a victim of Merapi eruption malignancy in 2010. Communities around Merapi tend to be more obedient to the status information of volcanic activity from caretaker Mbah Marijan compared with information from the government. Although for sometimes the eruption experience is accurate, but not able to provide guarantees for the community because the decision taken by the caretaker is not based on proper geological studies. As a result, it is not a few casualties from the last eruption in 2010. However, this does not mean that this experience is a bad history of the Indonesian people in facing the threat an eruption of Mount Merapi, especially for the people of Yogyakarta and its surroundings. The low level of public knowledge of the geological information presented in the technique is still difficult to understand, so there is a need for tools to communicate to the community related to volcanic activity. The contribution of Mbah Marijan with his experience in dealing with eruptions is considered very large in helping save the people from the Merapi eruption.

are considered capable of muffling the anger of it.

156 Natural Hazards - Risk Assessment and Vulnerability Reduction

The history of Mount Kelud and Merapi eruption, as well as several volcanoes in Indonesia, cannot be separated from the traditions of the surrounding community. A belief that the eruption of a volcano is a manifestation of the anger of the mountain guard makes the community always obedient to the tradition to perform the ceremony of honor. Scientifically, this context is very unusual, but adherence to local traditions and cultures provides a distinct advantage for people to remain secure in the face of volcanic eruption threats. One of the evidence is an offering performed by the community around Kelud mountain on 1 Suro (Javanese month). Based on the field study, most of the people of Kediri (82.61%) consider the offering ceremony to be important. One of the reasons is to obtain salvation from God Almighty from the danger of Mount Kelud eruption (65.22%). The spiritual power makes people feel secure and protected from natural disaster [21]. The culture role is very important in disaster risk reduction because through the power of culture is able to reduce the vulnerability of society to disaster [36].

This finding is highly relevant to the results of the previous study. The communities around the volcano have their own way of dealing with the threat of eruption. They have developed a system to live around the volcano through naturalization, familiarization and domestication toward all threats from volcanoes [19]. Various forms of ritual are carried out by communities around the volcano which aims to respect the volcano that seen as a source of life [49]. People consider that the volcano is a part of their daily culture and life. They have a unique culture that portrays volcano as the center of the God and the symbol of greatness [33].

Local wisdom is a basic knowledge that achieved in the balance of life with nature and related to the culture in the community with its main character is that wisdom comes from experience or truth derived from life [50]. A ritual ceremony is a form of local wisdom as it connects the balance of nature with life. The main purpose of this ritual is to express gratitude to God Almighty who has given the fertility of the land in the mountain of Kelud and Merapi and so that people avoid the eruption disaster. This ritual is a cultural framework that reflects the social structure and provides a sense of security like their ancestors [51].

of nature against the disaster. The abstinence of not wearing red shirts on the slopes of Kelud, ringing the whistle with the mouth to produce high-frequency sounds, not destroying the environment around mountain, and not doing immoral acts is essentially an ethno-pedagogy to keep the environment order to stay natural and sustainable. When the natural conditions

Disaster Mitigation Model of Eruption Based on Local Wisdom in Indonesia

http://dx.doi.org/10.5772/intechopen.79217

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Success in facing the danger of eruption is not just the success of the government alone, but the wisdom of society in protecting the environment and building a life in harmony with nature makes the impact of the eruption is not so influential in the community. Evacuation and recovery process that runs quickly to make people can survive the eruption disaster and his life can be restored quickly as usual and even better. There are two patterns of adaptation conducted by communities around the mountains of Merapi, the pattern of economic-

A comprehensive system of risk management and preventive measurement is essential in order to reduce potential losses from disasters [39]. Reducing disaster risk requires an integrated approach between social science and the natural sciences [28]. The integration of local knowledge and ethno-science approach into a contemporary framework for the conservation and sustainability of natural resource management will be increasingly important at both

The decreasing number of deaths due to eruption from year to year show the disaster management techniques carried out by the government through the National Disaster Management Agency or Badan Nasional Penanggulangan Bencana (BNPB) are better, although not balanced with the level of public awareness in maintaining the environment as an effort to minimize the disaster risk. The high environmental damage caused by some people who are not responsible to be one of the factors triggers the high risk of geological disasters in Indonesia. The low public awareness of the dangers of eruption is a serious concern as a matter to be solved. Not only the responsibility of the government, but also the entire community. All government, non-governmental and international organizations have responsibilities in disaster recovery programs with mutual cooperation between

Dealing with eruption problems, the government selected effective measures, such as land use arrangements, lava control systems, development of monitoring and early warning systems, evacuation plans, relocation of the population and education and community preparedness programs [4]. By synergizing local wisdom and government programs, disaster mitigation

Disaster mitigation is an effort by the government and the community as an action to minimize disaster risk. This is because volcanic hazards can cause total destruction of the path through which pyroclastic material flows, so that communities must be temporarily displaced. However, the implementation of mitigation is not as easy as imagined. Not all

are well preserved, then nature will work in accordance with its role.

national and international levels, especially in developing countries [54].

**4. Disaster mitigation model based on local wisdom**

ecological adaptation and magical belief [53].

them and the community [55].

plans can be well implemented.

The wisdom of the people around Kelud is also visible from the house building designed to minimize the impact of the eruption disaster. Various types of houses are built with small size and have a sturdy pole and a tapered roof (less than 45°) (**Figure 8**). This is done with the consideration of volcanic ash will more easily fall to the ground, so that the house does not become collapsed due to support a load of ash erupted. In addition, the community uses roof tile from clay. They believe that the clay is more weather resistant both in the rainy season and drought and more environmentally friendly. The use of clay tile is very suitable for settlement in the mountains because it can stabilize the temperature inside the house so it remains warm and comfortable.

The ability of communities around the volcano in the face of the eruption disaster becomes a model that can be developed in different regions with the same geological background. Differences in social, cultural and economic factors play an important role in the ability of communities to understand disasters and how they cope with disaster risks [51]. Like the Tenggerese people of the Bromo Mountains, they have five cultural adaptations that enable them to survive in the mountainous areas of resilience and high ability to return to their original state, attachment to place and knowledge of danger, the source of social and moral order, and catalyst for the process of change [33].

Compliance with the traditions and beliefs against the signs of nature helps the people to save themselves from the dangers of an eruption. But the traditions of the people and the signs of nature have not been studied scientifically, so that they cannot be understood by the wider community. Although people have an indigenous knowledge and use it daily, they are not aware that it can be used to reduce disaster risk [52].

The natural environment around the volcano determines the natural conditions for animals and plants in it. This illustrates the importance of preserving the environment. At a time when the environment is disturbed, the animals and plants can longer serve as a messenger

**Figure 8.** The changes of residential model around mount Kelud. (a) Joglo-shaped roof commonly called the "Tuo" building form and (b) the roof of a cone-shaped house is commonly called the "Enom.".

of nature against the disaster. The abstinence of not wearing red shirts on the slopes of Kelud, ringing the whistle with the mouth to produce high-frequency sounds, not destroying the environment around mountain, and not doing immoral acts is essentially an ethno-pedagogy to keep the environment order to stay natural and sustainable. When the natural conditions are well preserved, then nature will work in accordance with its role.

Success in facing the danger of eruption is not just the success of the government alone, but the wisdom of society in protecting the environment and building a life in harmony with nature makes the impact of the eruption is not so influential in the community. Evacuation and recovery process that runs quickly to make people can survive the eruption disaster and his life can be restored quickly as usual and even better. There are two patterns of adaptation conducted by communities around the mountains of Merapi, the pattern of economicecological adaptation and magical belief [53].

A comprehensive system of risk management and preventive measurement is essential in order to reduce potential losses from disasters [39]. Reducing disaster risk requires an integrated approach between social science and the natural sciences [28]. The integration of local knowledge and ethno-science approach into a contemporary framework for the conservation and sustainability of natural resource management will be increasingly important at both national and international levels, especially in developing countries [54].
