Wednesday, November 23, 2011

IFEES Finalist Conservation Solution

Islamic Foundation for Ecology and Environmental Science (IFEES) Selected as Finalist in Rare and National Geographic's Solution Search for Community-Based Marine Conservation Project. Public invited to chose top trhee and help decide the $20.000 winner.

Birmingham , November 22nd 2011 – IFEES has been, was selected as one of the 10 finalists of Solution Search. Solution Search is an innovative online platform launched in partnership by Rare and National Geographic to find proven community-based solutions for global environmental issues. The first contest, “Turning the Tide for Coastal Fisheries,” sought applications from organizations worldwide that demonstrate proven innovations which benefit coastal communities and marine ecosystems.

The general public can vote online for the IFEES solution entitled, “ Islamic Marine Conservation at to be the grand prize winner. Voting closes December 24, 2011.

“For too long the conservation community has focused on problems,” says Brett Jenks, president and CEO of Rare. “But there are a lot of working solutions in remote parts of the planet. Local communities are the R&D labs of conservation. We have to find what’s working and make it available where it’s needed. We are excited to invite the public to be engaged in this process”

Over 100 entries were submitted from 48 countries around the world. A panel of seven esteemed judges selected the 10 finalists. The entry that receives the most votes will be declared the grand prize winner and be awarded a US $20,000 project grant and a video on National Geographic’s The Ocean website. Two runners-up will each receive a US $5,000 project grant.

All of the top 10 finalists will be eligible to become a model for replication through Rare’s global Pride campaigns (Rare’s signature program that engages communities to build pride around unique natural assents through social marketing). Public voting will close December 24, 2011 and the winners will be announced on January 6, 2012.

The Misali Island Islamic Environmental Ethics Project is a collaborative venture in which the Islamic Foundation for Ecology and Environmental Sciences (IFEES) figured as the senior consultants. Our Contribution effectively stopped the fishermen dynamiting the coral reefs as a result of which a valuable natural resource was protected, livelihoods were insured and fish supplies were secured.

Its objectives were to –

(a) To bring into the open Islamic environmental stewardship principles

(b) To sensitize marine resource users to the Islamic conservation ethic and

(c) To implement these teachings within the parameters of an integrated conservation and development project bearing in mind sustainability issues

The public is encouraged to check from Nov. 16, 2011, to Dec. 24, 2011, to vote for the solution they think is most likely to turn the tide on coastal fisheries.


Dawud Wyn Price
Project Manager/Administration (IFEES)
Field Operations Office
Princess Street Training, Education & Enterprise Centre
25-28 Princess Street, Burton upon Trent,
Staffordshire DE14 2NW

+44 (0)7791602107


Fazlun Khalid: Using Faith for Environment

Thursday, November 10, 2011

The Green Hajj and Green Pilgrimage Network

Following is some link that relevant to the Islamic action to greening the pilgrimage. The Green Hajj Guide, has been launch in Assisi Italia 1 November 2011, on the event of Sacred Land and Green Pilgrimage Network.

  • The first guide to an environmentally sustainable Hajj by Global One 2015 has launched at the Sacred Land Launch and Celebration of the Green Pilgrimage Network, in Assisi, Italy, organised by the Alliance of Religions and Conservation (ARC), on 02 November 2011.

to download a copy and read more . . .

  • The Bahasa story of Green Pilgrimage (Haji Ramah Lingkungan) >>>>
  • Francesco Assisi yang Ekologis >>>>

Monday, September 12, 2011

MUI issues fatwa against rogue mining companies

Adianto P. Simamora, The Jakarta Post, Jakarta | Thu, 07/28/2011 8:00 AM

A | A | A |

In a rare fatwa aimed at protecting the environment, the Indonesian Ulema Council (MUI) officially declared destructive mining operations as haram, or strictly forbidden, under Islamic law.

Under the edict that was signed on May 26 and announced on Wednesday, the MUI made it clear that mining companies are banned from denting both land and marine ecosystems; polluting water and air; destroying biodiversity; and causing poverty to nearby communities. “Mining operations that threaten public health is also forbidden,” the edict says.

The council said it issued the fatwa after receiving a question from the public on whether mining operations that damage the environment are allowed under Islamic law.

MUI deputy chairman Ma’ruf Amin dismissed suspicions that the council had been ordered by certain parties to issue such a fatwa. “It comes after long research,” he told a press conference at Jakarta’s Sultan Hotel on Wednesday. The event was attended by Environment Minister Gusti Muhammad Hatta.

The edict does not ban the operation of mining companies in the country as long they promote a green mining concept in extracting natural and mineral resources. Mining companies are required to comply with all regulations issued by central and local government, including environmental impact analyses (Amdal).

The feasibility studies to assess whether mining firms are eligible to secure permits should involve all stakeholders, including local communities.

It says the mining firms should reclaim, restore and rehabilitate any former mining land to ensure a sustainable environment for the prosperity of local communities.

The MUI recommended the central government to be more selective in awarding mining permits and seriously enforcing the law — whether with compensation (ta’widl) or punishments (ta’zir) against violators.

The central government should also review those permits awarded to companies that do not give direct benefit to the people.

The MUI called on lawmakers at the House of Representatives to amend the law linked to mining firms that benefit certain groups.

Meanwhile, the edict says local administrations should avoid giving monopolies to certain groups of mining companies, and should monitor reclamation of former mining land in their respective areas.

The mining companies should obey its obligations to pay alms.

Hatta hailed the fatwa on mining, calling it a “moral” movement from the ulemas that could speed up the recovery of ailing environmental areas in the country.

“The fatwa will strengthen positive law enforcement in its efforts to control environmental damage in the mining sector

He also said that the fatwa could boost efforts in implementing moral sanctions for all stakeholders, including environmental protection in the mining sector.

Indonesia has long suffered from deforestation due to illegal mining practices.

An joint investigation by the presidential judicial mafia taskforce and the Forestry Ministry found that “non-procedural” forest use by mining and plantation companies in the provinces of Central, East and West Kalimantan cost the state Rp 311.4 trillion (US$36.38 billion) in losses.

In East Kalimantan, for example, state losses were estimated at Rp 31.5 trillion, by 223 mining companies in an area of 774,520 hectares.

Minister Hatta and Forestry Minister Zulkifli Hasan, who have conducted several field trips to the three provinces, also found most small to medium-scale mining companies in operation are illegal, having not secured an Amdal document.

Activists have long criticized the government for its slow response in enforcing the law against illegal mining companies that destroy the environment.

A group of activists asked the State Administrative Court in Jakarta to overturn a decision by the Environment Ministry to permit PT Newmont Nusa Tenggara (NTT) to continue dumping its tailings into the sea.


Fatwa Illegal Loging dan Illegal Mining di Kalimantan

Website MUI

Tuesday, August 2, 2011

Green Masjid Selamatkan Lingkungan

Oleh Heri Ruslan

Masjid ternyata bisa menjadi pusat gerakan penyelamatan lingkungan hidup. Remaja Masjid Nagari Guguak Malalo, Kecamatan Batipuah Selatan, Kabupaten Tanah Datar, Sumatra Barat, telah memulainya. Bersama anggota karang taruna, aktivis masjid di wilayah itu menggulirkan sebuah gerakan bertajuk "Green Masjid"

Gerakan "Green Masjid" yang dilakukan untuk memperingati hari lingkungan hidup itu diisi dengan aksi pembersihan sampah. Para aktivis masjid juga menanam bibit dalu-dalu [Salix tetrasperma roxb) di sepanjang pantai Danau Singkarak yang berada dalam wilayah Nagari Malalo. Tanaman dalu-dalu merupakan tumbuhan langka yang dapat membantu pemi-jahan ikan bilib [Mystacoleuseus padangensis). Bilih adalah ikan khas Danau Singkarak yang sangat masyhur. Dulu, ikan itu menjadi lauk favorit para penyuka hidangan khas Minang. Sayangnya, ikan kecil ini sudah sangat langka. Amat sulit menemukannya di tepian Danau Singkarak.

Pencemaran di danau dan hilangnya habitat pemijahan mereka berupa akar pohon dalu-dalu, menjadi penyebab utama punahnya ikan bilih. Akar dalu-dalu yang berserabut halus adalah habitat ikan bilih yang endemis Danau

Singkarak. Pada serabut akar pohon dalu-dalu itulah ikan tersebut menyimpan telur-telur mereka.

"Penanaman pohon dalu-dalu dapat menyelamatkan ikan bilih dari kepunahan. Oleh karena itu, kami mendukung program "Green Masjid" yang juga membantu upaya konservasi alam dan menyelamatkan lingkungan," tutur Yoan Dinata, project manager Darwin Initiative, yang membantu penyelenggaraan kegiatan itu.

Sekitar 50 aktivis masjid dan anggota karang taruna terlibat dalam kegiatan penanaman itu. Sekitar 750 batang bibit dalu-dalu ditanam di pinggir Danau Singkarak sepanjang 1.500 meter. Kegiatan tersebut dilakukan sehari penuh yang berlangsung pada Senin (20/6) lalu.

Program "Green Masjid" itu digelar di tiga jorong (dusun) dalam kenagarian tersebut, yaitu Jorong Baiang, Jorong Guguak, dan Jorong Duo Koto. Kegiatan penyelamatan berbasis masjid itu dihadiri Wakil Bupati Tanah Datar, H Hendri Amis.

"Program Green Masjid didukung dalam memberikan kegiatan dan penyadaran bagi generasi muda masjid dan nagari, agar mulai berpikir serta mampu menjadi pelopor yang prol-ingkungan," ungkap Indra Sakti, religion and education coordinatorDarwin Initiative Sumatra Barat. Pihaknya berharap kegiatan itu bisa dilakukan aktivis masjid lainnya di seluruh Indonesia.

Menurut Indra, agama Islam mengajarkan bahwa manusia sebagai khalifah di muka bumi memikul tanggung jawab untuk memakmurkan bumi serta memeliharanya dari kerusakan. Ia menambahkan, pendekatan untuk melibatkan masyarakat secara langsung melalui motivasi ajaran agama sangat jarang dan bahkan terlupakan.

"Padahal, agama memberikan nilai-nilai positif atas pelestarian alam," tuturnya. Ia mengingatkan bahwa manusia mengemban amanah untuk merawat bumi sebagai tugas kekhalifahan. Selain kegiatan penanaman pohon endemis, program aksi konservasi lingkungan yang didorong oleh semangat agama Islam juga memberikan fasilitas pelatihan untuk tokoh masyarakat nagari, dalam pengelolaan sumber daya alam berbasis masyarakat adat.

"Adat merupakan warisan berharga dan dapat menjadi tumpuan terakhir pelestarian alam di nagari-nagah yang ada di Minangkabau," kata Fachruddin Mangunjaya, conservation and religion initiative dari Conservation International (CI) Indonesia.

Sumber KORAN REPUBLIKA 24 Juli 2011

Friday, April 15, 2011


Beberapa Catatan Perjalanan tentang Pelatihan Ulama di Kano Afrika dan Konferensi tentang Kontribusi Islam Pada Pendidikan:

Kedatangan saya ke Kano karena diundang untuk berbicara dalam INTERNATIONAL CONFERENCE ON THE CONTRIBUTIONS OF THE ISLAMIC WORLD TO EDUCATION yang diadakan oleh Bayero University of Kano (BUK), saya datang atas nama dua organisasi sekaligus Dosen Universitas Nasional dan Staff Conservation International, diundang sebagai aktifis yang juga membagi pengalaman bagaimana mengembangkan Islamic Environmental Education in Indonesia. Selain itu Sidi Fazlun Khalid menyisipkan workshop yang difasilitasi oleh the British Council untuk Melatih Ulama di Kano tentang Etika Lingkungan dalam Islam.

Kano memang unik, orangnya ramah dan sejauh yang saya kenal juga cepat akrab seperti kita di Indonesia. Latar belakang Muslim di Kano yang ketat itulah membawa saya bersentuhan dengan ulama di Kano. Mereka ingin mendapatkan fasilitasi workhshop sebagaimana yang pernah dilakukan di Aceh tentang Islam dan Lingkungan. Bahasa pengantarnya adalah bahasa Hausa dan Inggris. Beberapa mereka bisa berbahasa Arab dengan fasih, sehingga saya bisa menjajal bahasa Arab untuk berkomunikasi dengan ulama dan ustads tersebut , salah satunya adalah Shehu Muhammad Auwalu Barau, Imam masjid Jami Kano.

Selanjutnya Catatan Perjalanan di KANO >>>>

Monday, January 31, 2011

Actualizing the theology of global warming

By Ali Sobirin

Bad news about the food crisis facing the world as a result of global warming marked the start of 2011. The threat was voiced by the CEO of flour giant PT Bogasari, Franciscus Welirang, on the sidelines of a work-plan meeting for development programming at the JCC in Jakarta recently.

The crisis is a continuation of the disaster in 2010, and will match or exceed the previous crisis in 2008. As an impact of climate change, global food production continued to drop, triggering price hikes, including wheat by 65 percent, corn by 35 percent and soybeans by 30 percent, not to mention the chili pepper prices.

We have understood that global warming is a major cause of heat waves, floods, drought, tropical winds, rising sea levels and the extinction of biodiversity. Global warming also contributes substantially to the increases in the number of diseases and death, especially in countries that lack adaptive capacity, including Indonesia.

As a nation that believes in God, with Muslims making up the majority of the population, Indonesia has begun to build and manifest a theology of global warming and climate change.

The theology suggests that natural resources, especially energy, have limitations (ajalin musamma), as mentioned in the Koran 46:3, 30:8, 22:32 and 13:2. Therefore, these must be managed wisely and sustainable energy conservation must be promoted.

There are at least three principles laying the foundation for this theology. First, the Earth is a place of ideal life, as stated in the Koran 55:10, 7:24 and 7:74. Second, the sky (atmosphere) is a protector of life as quoted in the Koran 2:22 and 21:32. As a material that serves as both a habitat and guardian of life, the Earth and sky should be managed and utilized properly. Arbitrary treatment could potentially destroy life, both directly and indirectly. Third, global warming is anthropogenic, which means it is a result of erroneous human behavior in managing natural resources and the environment.

As we know, fossil-based energy sources such as coal, oil and natural gas have been used as sources of energy and produce huge emissions, such as carbon dioxide, methane, nitrous oxide, and various other toxic gases, into the atmosphere. These various gases are responsible for climate change and global warming, better known as the greenhouse effect. At the same time, deforestation is widespread.

The third principle emphasizes that caring for the Earth and the sky is a religious duty (Koran 7:56 and 28:83) and becomes a prerequisite for realization of the goals of sharia (maqashid shari’ah).

In failing to take care of the Earth and sky, the five basic tenets of the good of human life (al-dlaruriyat al-khamsa), which are to maintain religion (hifdz al-din), keep the soul (hifdz al-nafs), keep the lineage (hifdz al-nasl), keep the mind (hifdz al-‘aql) and maintain property (hifdz al-mal), will not be fulfilled.

According to the World Health Organization, climate change was responsible for 2.4 percent of diarrheal diseases and 6 percent of malaria infections in low-income countries in 2000. Climate change has also caused 150,000 annual deaths, and will double by 2030.

Islamic boarding schools (pesantren) can play a pivotal role in promoting awareness of climate change among Muslims in the country. There are several reasons why pesantren could be very a important locus in manifesting the theology of global warming.

First, sociologically, pesantren has a community-root base. It is recognized by prominent anthropologist Clifford Geertz, who identified pesantren as one of the sub-cultures of Indonesia. This is related to the existence of pesantren as a main place of socio-cultural community creativity.

Moreover, most pesantrens are located in rural areas and have always lent a hand to local farmers and fishermen, who experience the most severe impacts of global warming. Pesantren can play an active role in building the farmers’ and fishermen’s confidence and skills to survive the adverse impacts of global warming.

Second, theologically, pesantren holds strong to the concept of siding with nature and the environment. A weak point of pesantrens is their lack of access to detailed knowledge about both the environment and the technical skills required to handle it, especially with issues of global warming and renewable energy technologies. The theme of global warming and the environment are alien to pesantrens.

There are several things that can be done to encourage active and maximum participation of pesantrens in fighting climate change. First, describe the theology of global warming in greater detail, down to the grammatical rules of everyday behavior about how to be (fiqh) environmentally friendly.

Second, promote local government policies that favor the environment. Third, establish an environmental education curriculum. Fourth, drive an environmentally friendly education community. And fifth, build partnerships with other faith communities in the development of the theology of global warming.

Geographically, hundreds of pesantrens are located in the hills and mountains. This has a great potential for responsible forest conservation activities including, reforestation using renewable energy recourses and conservation, in this case the forest waste-based and micro-hydro electricity.

There are also hundreds of pesantrens situated in coastal areas with abundant sunlight and wind.

These pensatrens can be empowered to use renewable energy technologies such as wind turbine energy, sun-photovoltaic (solar cells) and solar-stirling engines.

The writer is program coordinator of the Research Institute for Sustainable Energy (RISE) of Pesantren and Community Development Association, Jakarta.

Source: Ali Sobirin, Jakarta | Fri, 01/28/2011 9:49 AM | Opinion

Friday, January 14, 2011

Bersama KLH, MUI Kerjasama Ecotheology Islam

5 Desember 2010. Dalam melinium kali ini, nampaknya agama telah merubah keilmuan tatakelola lingkungan hidup (LH) dan sumber daya alam (SDA) yang lebih beretika agar tercapainya kehidupan yang lebih baik, tidak hanya untuk manusia tetapi juga untuk seluruh ciptaan Nya.

Hal ini terlihat dari kerusakan lingkungan semakin hari semakin parah. Kerakusan manusia telah mengakibatkan ribuan korban jiwa serta berdampak pada kerugian sosial dan ekonomi masyarakat. Klimaknya, pemanasan global sebagai efeknya pun tak terhindarkan. Kalau didiamkan, berarti kita merelakan kerusakan itu terus terjadi, tentunya akan berdampak bagi kehidupan umat saat ini dan generasi selanjutnya.

Dalam perspektif Islam, kita semua diperintahkan tidak hanya untuk mencegah perilaku menyimpang ini (nahii munkaar), tetapi juga untuk melakukan perilaku yang baik (amr ma'ruuf).

Berdasarkan data Badan Nasional Penanggulangan Bencana (BNPB) dalam kurun 1819-2009 saja menunjukkan lebih dari 50% bencana merupakan banjir dan longsor yang diakibatkan kerusakan hutan. Bencana ini belum termasuk bencana kerusakan lingkungan hidup lainnya sebagai akibat rusaknya ekosistem tanah, air dan udara yang mendukung kehidupan kita dan makhluk ciptaan Allah lainnya.

Sejak timbulnya masalah krisis global lingkungan, para ahli lingkungan telah menggunakan sudut pandang agama untuk memecahkan masalah lingkungan tersebut, dimana ekologi dilihat sebagai kesatuan organik antara alam dan isinya. Pemikiran ini secara global semakin populer sehingga mendorong teolog dan para ahli lingkungan bekerjasama dalam melihat masalah lingkungan dengan sudut pandang baru. Hal positif lainnya adalah bahwa hal ini menjadikan sarana dialog baru antar umat

Pemikiran penyatuan agama dan pemahaman keilmuan tatakelola Lingkungan Hidup (LH) dan sumber daya alam (SDA) sangatlah sejalan dengan ajaran dan konsepsi Islam. Karena tujuan syariah (maqashid as-syariah) berupa kemaslahatan umat, perlu adanya penyatuan keilmuan kauliyah yang datangnya dari Allah berupa Al-Qur'an dan Hadits dan keilmuan kauniyah yang diperoleh dari logika atas fenomena alam. Melalui kesatuan pemahaman kauliyah dan kauniyah ini, norma dan etika akan menjadi satu bangun yang utuh dan menyatu (endogen) dalam pemahaman pelestarian LH dan pengelolaan SDA.

Konsepsi perlindungan dan pengelolaan lingkungan hidup berbasis agama ini telah tertuang dalam kesepakatan bersama antara KLH dan MUI, dimana MUI akan berperan aktif dalam membangun peradaban masyarakat berdasarkan prinsip-prinsip ecoteologi Islam sebagai bagian dalam membantu pelaksanaan program pemerintah.

Begitu kurang lebih isi siaran pers yang di keluarkan Lembaga Pemuliaan Lingkungan Hidup dan Sumber Daya Alam Majelis Ulama Indonesia. Lembaga ini dibentuk pada tanggal 23 September 2010 yang merupakan tindak lanjut dari hasil Musyawarah Nasional VIII Majelis Ulama Indonesia pada 26-28 Juli 2010 ini.

Selanjutnya dalam siaran pers-nya menyatakan; bahwa lembaga ini bertujuan untuk meningkatkan kualitas pemahaman dan pengamalan keislaman dalam pelestarian lingkungan hidup dan pengelolaan sumber daya alam yang tercermin dalam tindakan dan perilaku kehidupan sehari-hari seluruh umat muslim khususnya dan bangsa Indonesia umumnya, sehingga dapat terwujudnya kondisi kehidupan kemasyarakatan yang baik, serta memperoleh ridlo dan ampunan Allah SWT (baldatun thoyyibatun wa robbun ghofur).

Oleh karena itu agama menjadi faktor yang sangat penting dalam pelestarian lingkungan hidup sehingga akibat kerusakan lingkungan dapat dikurangi. Konsepsi perlindungan dan pengelolaan lingkungan hidup berbasis agama ini telah tertuang dalam kesepakatan bersama antara Kementerian Lingkungan Hidup (KLH) dan Majelis Ulama Indonesia (MUI), dimana MUI akan berperan aktif dalam membangun peradaban masyarakat berdasarkan prinsip-prinsip ecoteologi islam sebagai bagian dalam membantu pelaksanaan program pemerintah. Penandatangan ini di lakukan di Kantor MUI pusat oleh Prof. Gusti Muhammad Hatta, MS dan Drs. K.H. Hafizh Utsman.

>>>> Selanjutnya

Link Terkait:

Fatwa MUI Kalimantan Tentang Lingkungan dan Illegal Logging

Pemenang Lomba Proposal Eco Pesantren 2010

10 Pondok Pesantren Berhasil Memenangkan Lomba Proposal Penyedia Sarana Fisik Pendukung Eco-Pesantren Tahun 2010

SUMBER : Kementerian Lingkungan Hidup

10 Pondok Pesantren berhasil ditetapkan sebagai pemenang Lomba proposal dari 40 Pondok Pesantren yang Proposalnya masuk ke panitia selama periode bulan Maret s/d Agustus 2010. Penyelenggaraan Lomba Proposal Penyediaan Sarana Fisik Pendukung Eco-Pesantren sebagai salah satu bentuk aplikasi Program Eco-Pesantren, bertujuan antara lain untuk memotivasi dan mendorong terwujudnya upaya penyediaan sarana fisik dan kegiatan ramah lingkungan secara swadaya dan mandiri oleh Pondok Pesantren sebagai salah satu ciri bahwa Pondok Pesantren tersebut telah berwawasan lingkungan. “Pengembangan sarana fisik dan kegiatan ramah lingkungan yang dipelopori oleh Pondok Pesantren diharapkan dapat dijadikan percontohan bagi komunitas Pondok Pesantren dan masyarakat sekitarnya”. Demikian antara lain disampaikan oleh Ir. Bambang Widyantoro, Asisten Deputi Urusan Pemberdayaan Masyarakat Perkotaan, Deputi Komunikasi Lingkungan dan Pemberdayaan Masyarakat pada acara Rapat Tim Teknis Penilaian dan Penetapan nominasi Pemenang Lomba Proposal Tahap I yang diselenggarakan pada tanggal 30 Agustus 2010 yang lalu.

Susunan keanggotaan Tim Teknis Penilai dan Penetapan Nominasi Pemenang Lomba Proposal Penyediaan Sarana Fisik Pendukung Eco-Pesantren terdiri dari : Pengarah Ir. Bambang Widyantoro, Penanggung Jawab Wartim Sumana, S.Sos dari KNLH, Ketua Prof. Dr. H. Ahmad Sudirman Abbas, MA dari UIN Syarief Hidayatullah Jakarta, Wakil Ketua Drs. Fachruddin Mangunjaya, M.Si dari Conservation Internasional (CI), Anggota : Drs. H. Mardani Djuhri, MA dari Pondok Pesantren Darunnajah Jakarta, H. Mora Sakti Hutasuhut, S.Sos. M.PdI, Zaimah, S.Sos. M.Si dan Prasetyo Nugroho, S. Sos. Msi, serta Staf Pendukung dari KNLH.

Ke 10 Pondok Pesantren yang berhasil memenangkan lomba Proposal tersebut akan mendapatkan hadiah berupa biaya untuk melaksanakan kegiatan sesuai dengan proposalnya dan Piagam Penghargaan dari Deputi VI Menteri Negara Lingkungan Hidup, sbb:


Kategori yang diperlombakan

Nama dan Alamat Pondok Pesantren Pemenang Lomba

Cluster Wilayah


Perpustakaan Berbasis Lingkungan

Tidak ada


Pengembangan Layanan Informasi berbasis lingkungan

1. Darul Falah Jekulo, Kudus, Jawa Tengah

Jawa Tengah

2. Pondok Pesantren Modern IRSAL, Bandung, Jawa Barat

Bandung Raya


Pengelolaan Sampah Terpadu

3. Pondok Pesantren Riyadlus Solihin,

Probolinggo, Jawa Timur

Jawa Timur

4. Darul Ulum Banyuanyar Palengan

Pamekasan, Madura



Pengelolaan Sanitasi dan Sumber Air Bersih

5. Al Ma’arif Bukittinggi, Sumatera Barat

Sumatera Barat


Pemanfaatan Lahan untuk kegiatan Ramah Lingkungan

6. Islamic Studies Centre (ISC) Aswaja

Lintang Yogyakarta

D.I. Yogyakarta

7. Daar El Ma’arif, Pandeglang, Banten


8. Yayasan Pendidikan Pesantren

Miftahulhuda Al Musri Cianjur, Jabar

Bogor, Sukabumi,Cianjur

9. An Nuriyah Bontocinin, Jeneponto

Sulawesi Selatan

Sulawesi Selatan

10. Mahad Nurul Haromain, Pujon

Malang, Jawa Timur

Jawa Timur

Sumber : Asisten Deputi Urusan Pemberdayaan Masyarakat Perkotaan, Deputi VI KNLH

Sunday, January 2, 2011

Many Heavens, One Earth

Check out film clip, Many Heavens, One Earth. Betsy Quammen of Tributary Fund interviewed fourteen religious leaders from around the world at a celebration called Many Heavens, One Earth, presented by the Alliance of Religions & Conservation (ARC) and the UNDP. The Tributary Fund had exclusive film rights, allowing us to film inside Windsor Castle as well as interview international faith leaders attending the celebration.

This short selection of interviews is just a taste of the power behind faith and the environment! Ideally, this film will grow into a longer inspirational piece that explores actual on-the-ground projects led by people of faith around the world (for example, Rev. Dr. Shoo's project involves a faith-based shift in traditions that will result in planting 8.5 million trees in Tanzania).

Film diatas merupakan dokumentasi The Tributary Fund sebuah LSM yang bergerak untuk menjaring mitra agama dan konservasi lingkungan. Fachruddin Mangunjaya, dari Indonesia termasuk salah satu nara sumber untuk wawancara ini.

Lihat cerita terkait: Windsor Celebration