An ecolinguistic study: The representation of forest conservation practices in the discourse of Anak Dalam Jambi tribe, Indonesia

Abstract During the past decades, a study exploring forest conservation practices among the Anak Dalam Jambi Tribe (ADJT), a minority group on the brink of extinction living as nomads on Sumatra Island, Jambi Province, Indonesia, has not been found. To fill this gap, this qualitative research, utilizing Ecolinguistic theory, aims to explore the eco-lexicon meaning related to the representation of forest conservation practices in discourse. The were derived from 69 participants using ethnographic interviews and rapport techniques. The results of this research reveal that the conservation practices carried out by the ADJT are related to four aspects, which they employ to maintain environmental harmony: ideology (as a guiding principle in life), biology (as a reference for meeting basic needs), sociology (as a reference for regulating interactions between humans, humans and deities, and humans and the forest), and culture (as a reference for guiding traditional ways of treating the forest through customary laws, rituals, and oral literature). Drawing on the findings, it can be concluded that the representations conveyed provide insights into protecting the forest and creating a harmonious coexistence between nature and living beings, and this is inseparable from the religious values they believe in. For the ADJT community, the forest environment is not just a natural world but also inseparable from the metaphysical realm. Lastly, as a pilot study, this research is a foundational step for exploring future topics related to language and culture interconnected with the forest ecosystem.


PUBLIC INTEREST STATEMENT
Situated within the tropical rainforests, the forest unequivocally assumes an indispensable role for the ADT minority group, catering not only to their fundamental necessities but also encompassing diverse rituals associated with their beliefs.Nonetheless, recent decades have witnessed a diminution of the forest territories they inhabit, primarily attributable to land conversion activities such as mining, agricultural developments, transmigration, and the inception of novel settlements.These undertakings jeopardize the ecological, cultural, and linguistic facets of the ADJT community.This research delves into the forest conservation methodologies they employ, interpreting them through the prism of ecolinguistic theory.Acknowledged as a reclusive ethnic group, they are the custodians of an inherited ecological sagacity which advocates for symbiotic coexistence with fellow humans, flora, fauna, and the environment at large.Undoubtedly, the conclusions drawn from this investigation can guide stakeholders in aligning their actions towards the aspirations of sustainable development.
through customary laws, rituals, and oral literature).Drawing on the findings, it can be concluded that the representations conveyed provide insights into protecting the forest and creating a harmonious coexistence between nature and living beings, and this is inseparable from the religious values they believe in.For the ADJT community, the forest environment is not just a natural world but also inseparable from the metaphysical realm.Lastly, as a pilot study, this research is a foundational step for exploring future topics related to language and culture interconnected with the forest ecosystem.

Introduction
Currently, topics concerning green open spaces, forest ecosystems, and forest conservation have become the most frequently discussed subjects in various research contexts.These issues are a primary focus of the United Nations (Fakhruddin et al., 2022).This attention is warranted as forests provide habitat for over 50 percent of the world's species and serve as a major carbon reservoir.The degradation of these forests has led to a myriad of problems, including mental health issues (Charlson et al., 2022), public health concerns (Latkin et al., 2022), and disruptions to the food chain (Dong & Anderson, 2022).Given these considerations, the matter of forests stands out as a crucial topic deserving of careful attention and research.This is especially pertinent in light of the escalating environmental issues, particularly those arising from the damage to forest ecosystems (Fakhruddin et al., 2022).Furthermore, Indonesia boasts extensive forests and green open spaces, recognized as one of the three countries playing a vital role as the lungs of the world (Gaveau et al., 2021).Regrettably, the ecological balance and the state of Indonesia's forests are increasingly facing complex challenges.This is evidenced by the rampant and expanding illegal logging activities (Enrici & Hubacek, 2016;Luardini et al., 2019), which undeniably contribute to the declining biodiversity, with some species even facing the risk of extinction (Nilan, 2017).One of the indigenous tribes directly impacted by this environmental degradation is the Anak Dalam Jambi Tribe (henceforth, ADJT) of Sumatra Island, Jambi-Indonesia.They represent one of the minority nomadic and traditional tribes in the region, and their population continues to diminish.
The ADJT wholly depends on forest resources for their sustenance.However, it is lamentable that the forest area in which they reside continues to diminish due to various factors.This includes forest conversion activities like the establishment of plantations by large corporations, mining, extensive transmigration programs, the opening of new residential settlements, and illegal logging.These activities have resulted in difficulties for the tribe in sourcing their food from nature (Masy'ud et al., 2020;Najib, 2020;Prastio et al., 2020).These developments have often led to conflicts between the local Melayu Jambi community, the ADJT, and a combination of both the Melayu Jambi and ADJT groups with companies due to land disputes and forest conversion issues (Rokhim et al., 2020;Samsu et al., 2022;Yasmi & Schanz, 2010).Given the facts presented, discussions concerning the ADJT across various facets are vital as an expression of concern for fellow humans and the forest ecosystem.
The ADJT have not remained passive in the face of forest conversion.They have expressed numerous narratives related to the conditions they are experiencing, which resonate with their life philosophy, opinions, perspectives, and other beliefs that they uphold as ecological wisdom (Masy'ud et al., 2020).As evidence of their proactive stance, numerous print and digital media outlets have reported on the protests organized by the ADJT against various stakeholders, such as the government, mining companies, and plantation businesses, advocating for the protection of their forest homes.The steps taken by the ADJT appear to represent their commitment to supporting forest conservation efforts, grounded in the ecological wisdom that has been passed down to them through generations.
Diving deeper into the conditions of the ADJT, Prastio and Nurzafira (2021) reported that their way of life has been undergoing various social changes due to external influences and the escalating crisis of the diminishing forest areas.An intriguing phenomenon arising from these events pertains to how the ADJT practice forest conservation in their efforts to maintain environmental harmony.Conservation activities, which encompass preservation, protection, sustainable utilization, and maintenance of nature, are crucial topics extensively discussed in the broader context of future environmental protection (Ayu et al., 2020).However, these issues tend to be sensitive subjects in Indonesia.This sensitivity arises from its association with governmental regulations, policies, or ideologies (Chandra et al., 2022).Given this, coverage of the ADJT's conservation-oriented lifestyle becomes both an important and sensitive matter.For instance, the Ministry of Social Affairs of the Republic of Indonesia launched a program in 2015 aimed at fostering the welfare of isolated communities.Dairoh (2018) states that this program includes the creation of settlements, smart homes, life skills, empowerment, and health initiatives.On one hand, this program represents a form of humanitarian concern.On the other hand, it is essential to recognize that such interventions may also bring about profound social changes in every facet of ADJT life (Prastio & Nurzafira, 2021).
The ADJT have made various efforts to maintain ecological balance.According to Samsu et al. (2022), the ADJT engage in a range of activities to sustain environmental harmony through forest conservation rooted in ecological wisdom.These actions aim to curb social changes, including efforts in forest restoration, protecting wildlife habitats, developing customary forests, and imparting environment-based education to the younger generation.This stems from the increasing challenge of sourcing flora and fauna for both sustenance and ritualistic beliefs.Furthermore, the practices of ecological wisdom are essential and should be recognized by all, especially the younger generation, as they hold immense relevance in promoting sustainable living (Liao & Chan, 2016).Regrettably, such practices are not widely known among the youth and are even being abandoned (Usman & Yusuf, 2020), including by the young generation of Melayu Jambi (Prastio et al., 2020).Hence, this research is crucial in documenting the forest conservation practices rooted in ecological wisdom by the ADJT before they are lost.
A theory frequently used in linguistic research to study environmental contexts is ecolinguistics.Ecolinguistics offers a fitting framework for critically analyzing the relationship between humans and their environment (Bang & Trampe, 2014;Chen, 2016;Huang & Zhao, 2021;Stibbe, 2014).Additionally, ecolinguistic studies are vital in efforts towards environmental preservation (Nash & Mühlhäusler, 2014;Norton & Hulme, 2019).Therefore, an ecolinguistic approach is deemed most relevant to uncover linguistic phenomena related to forest conservation within the ADJT environment.
The forest conservation practices of the ADJT can be discerned from the narratives they produce and the actions they undertake, which undoubtedly reflect aspects of their lived experiences.In line with this, ecolinguistics serves to reveal representations of sociology, ideology, biology, and culture (Bang & Trampe, 2014;Steffensen & Fill, 2014).Studies by Luardini et al. (2019) and Arianto and Simanjuntak (2020) found that focusing on representation using ecolinguistic theory provides insights into local and cultural wisdom, especially the ecological wisdom of a community in harmonizing with the universe.Furthermore, research by Almos et al. (2018) concluded that ecolinguistic studies centered on representation reveal a community's attitudes, ethics, and emotions towards nature and its entities.Given this, employing ecolinguistic theory in this research also aims to describe aspects like thoughts, beliefs, ideologies, social constructs, ecological wisdom, and the richness of flora and fauna in the forests where the ADJT reside.
One focus of ecolinguistic representation research can center on lexicon.It is the ADJT's ecosystem and activities that generate this lexicon, which also shapes the linguistic expressions of their environment (Fill & Muhlhausler, 2001).This lexicon may encompass terms related to flora, fauna, inanimate objects, diverse cultural practices, social aspects, and even ideologies they adhere to.This entire suite is termed eco-lexicon.The use of eco-lexicon in the ADJT language hinges on the availability of the respective eco-lexicon references.Simply put, if these references disappear, it will lead to the cessation of eco-lexicon use in their daily communication, potentially leading to language extinction.Such a scenario could arise due to environmental degradation and disasters caused by attitudes that undermine ecosystem harmony (Chen, 2016).Echoing this sentiment, Nash and Mühlhäusler (2014) posit that lexicons related to the environment are deeply contingent upon environmental harmony.Therefore, this study will present information related to the eco-lexicon found in forest conservation activities based on ecological wisdom.To explore this, the study poses four questions as follows: (1) How is the eco-lexicon representation related to ideology in the forest conservation efforts of the ADJT?
(2) How is the eco-lexicon representation related to biology in the forest conservation efforts of the ADJT?
(3) How is the eco-lexicon representation related to social aspects in the forest conservation efforts of the ADJT?
(4) How is the eco-lexicon representation related to culture in the forest conservation efforts of the ADJT?
The questions posed in this research not only probe into the depth of linguistic and cultural practices but also illuminate their profound implications for the environment, culture, and community.Drawing from this ecolinguistic study, we can identify at least five significant benefits: Firstly, the research sheds light on the methods by which the ADJT maintain a harmonious relationship with nature, incorporating the sustainable use of flora and fauna, and emphasizing forest preservation.This holistic approach serves as an exemplary model for wider societal assimilation.Secondly, delving into the unique ethos of this tribe offers a window into traditional wisdom that has been meticulously preserved across generations.It acts as a pivotal record, documenting the distinctive cultural identity of the ADJT, especially crucial in an age where cultural extinction looms large.Thirdly, the findings from this research are instrumental in amplifying awareness among various stakeholders about the indispensable role of forests for isolated tribes.Fourthly, this study pioneers fresh perspectives on the intricate interplay between language, culture, and the environment, enriching our broader comprehension of the symbiotic relationship between humans and nature.Lastly, the conservation ethos embraced by the ADJT has repercussions that resonate on a global scale, influencing climate change mitigation efforts and championing the preservation of invaluable natural resources for the planet.

The Anak Dalam Jambi Tribe (ADJT)
The ADJT is one of the hundreds of minority groups in Indonesia, residing primarily in Jambi Province of Sumatra Island.Their understanding and care for the environment surpass that of the general populace (Prastio & Nurzafira, 2021).Apart from being referred to as ADJT, they are also known by names like "orang rimba" or "urang rimbo," "kubu," and "sanak."The term "urang rimbo" translates to "people of the dense forest."Prastio and Nurzafira (2021) noted that this title is used to epitomize the ADJT's identity as an ethnic group that upholds traditions in maintaining harmony with nature.The term "kubu" is frequently used by non-ADJT communities; however, it is not favored by the ADJT people as they perceive it to imply a community that is squalid and primitive.On the other hand, the term "sanak," which means "relatives" or "brethren," is preferred by the ADJT, as it resonates with respect and closeness.In essence, these titles are forms of paying respect to one another.
The ADJT predominantly inhabit forest areas, especially around upstream river banks.However, due to transmigration programs and plantations, they can now also be found living in clusters within secondary forests and palm oil plantations, stretching from cross Sumatra routes up to the borders of South Sumatra Province, Indonesia.Currently, the segment of the ADJT population that remains untouched by societal changes is in a critical phase.Prastio et al. (2020) indicated a yearon-year decline in the ADJT population, estimating that their numbers had dwindled to around 2,000 by 2020.Given this, there are grave concerns that this minority group might face extinction in the coming years.Consequently, their linguistic diversity, culture, and most importantly, their local wisdom might also vanish, especially with the ongoing forest degradation.To gain a deeper understanding of the environment surrounding the ADJT and their way of life, one can examine it from three aspects: their lifestyle, traditions, and their perspective on forests.Detailed explanations on these three aspects are presented as follows.

The life style of ADJT
The ADJT share many similarities with the surrounding Malay people, including similar local dialects and Malay traditional customs and beliefs.They primarily communicate using the Old Jambi Hulu Malay language (Samsu et al., 2022).In their daily lives, the ADJT practice hunting to meet their food requirements, gather herbs, socialize in groups, and lead a nomadic lifestyle.To support their nomadic activities, they often reside in structures known as "pundok," constructed using materials from the forest: foliage for roofing, bamboo for flooring and walls, and wooden branches as building pillars, as depicted in Figure 1.However, some of their dwellings also feature tarpaulin roofs, illustrated in Figure 2. (source: the authors) In terms of attire, the ADJT predominantly wear simple fabric.ADJT men don clothing referred to as "kancut," which is tied around the waist, covering both the front and back, as presented in Figure 3. Conversely, the women frequently wear sarongs wrapped around the waist and draped over the shoulder.On occasion, they also don cloth that covers the chest area, which can be seen in Figure 4.Both men and women might adorn themselves with bracelets or strings made from the rich natural resources around them.Additionally, they usually either walk barefoot or wear basic footwear crafted from natural materials.
Currently, a portion of the ADJT community is undergoing social and lifestyle changes due to external societal influences (Prastio et al., 2020).Evidence of this transformation can be seen in the way hunted game and rattan, which were previously used exclusively for personal needs, are now partly sold to collectors.Further, Prastio and Nurzafira (2021) state that such social shifts are evident in aspects such as language usage, professions, everyday attire (which now resembles general societal wear rather than their traditional reliance on tree bark for specific coverings), and the ownership of vehicles.Nevertheless, the physical appearance and demeanor of the ADJT still distinctively sets them apart from the Jambi Malay community, with distinctive markers.These include their often-ragged appearance, specific body language, and the prevalent practice of not wearing footwear in daily activities.

Customs and traditions of the ADJT
The ADJT group inhabiting a specific region is governed by a customary leader or tribal chief known as "Temenggung."This figure plays a vital role in overseeing environmentally-based education, healthcare, decision-making, and finding solutions to ensure the continuous and sustainable social life of the community (Samsu et al., 2022).Furthermore, the Temenggung acts as an intermediary, bridging the ADJT with the external society.Interacting with the ADJT is a challenging endeavor; they maintain a closed existence, allowing only a select few, whom they trust, to interact closely with them.Such interactions occur only with the Temenggung's permission (Najib, 2020).(source: the authors) Apart from the difficulty of sourcing food in their inhabited territories, another factor that prompts the ADJT to move is the death of a community member in their current location (Pratama & Auliahad, 2019).This tradition is known as "Belangun," although some groups are more familiar with the term "Melangun."This ritual is carried out as a gesture of respect for the deceased member, aiming to alleviate the feelings of sorrow, grief, and loss experienced by the surviving members.The practice begins with mourning, where the family laments in front of the deceased, crying and yearning for a reunion in the believed afterlife.The ADJT perceive the dwelling place where a group member has died as an inauspicious site, believing it could bring misfortune if they continue to inhabit it.To this day, nomadic ADJT still uphold the Melangun or Belangun tradition.
Several decades ago, the entire ADJT community adhered to the beliefs of animism, dynamism, and polytheism, which they inherited from their ancestors.However, today, their spiritual landscape has diversified.While many still hold onto these ancestral beliefs, a portion of the community has adopted specific religions (Maryam & Susilawati, 2023).For instance, in areas near the research site of this article, there are specific ADJT groups that have embraced either Islam or Christianity.In a related note, Dairoh (2018) discovered that the ADJT group in the Sialang village of Merangin had been practicing Christianity since 2012.

A glimpse of representation in ecolinguistic studies
Representation is a study used to describe a particular situation or object by revealing its reality from various perspectives.In other words, it presents an alternate portrayal of a factual object.In the context of the environment, representation aims to detail the state of natural resources, flora and fauna, and the local wisdom of the discussed community (Nofrahadi et al., 2022).Thus, representation refers to the process of depicting something in a specific manner.This can be revealed through language (oral or written), images, or other communication means.
Representation theory also touches on how individuals reconstruct social and cultural realities of a community (Egan, 2006).This can be expressed through speech, images, sounds, or a combination thereof (Arianto et al., 2021).In the context of ecolinguistics, Farsiu (2021) states that representation aims to reveal a community's ideology, morals, sociological aspects, biological varieties, and culture, especially regarding their environmental views.Diving deeper, Steffensen and Fill (2014) categorize ecolinguistic representation into four: symbolic ecology, natural ecology, sociocultural ecology, and cognitive ecology.However, Bang and Trampe (2014) categorize ecolinguistics into three: biology, sociology, and ideology.This research focuses on natural ecology in its cultural and social relation with ADJT life.Historically, ecolinguistics emerged as a new interdisciplinary field around the 1990s, inspired by Halliday's speech at the AILA Conference in Greece.Before this, ecolinguistics was known as language ecology, linguistic ecology, and green linguistics, with Haugen (1972) playing a significant role.This theory arose due to environmental crises like deforestation and climate change.Today, ecolinguistics continues to evolve with various research perspectives.
In essence, ecolinguistics is a branch of linguistics that examines the relationship between language and the environment in which it is used.This theory is employed to discuss humans, nonhuman species, and their interaction with the social, linguistic, cultural, and physical environment from an ecological philosophical perspective (Chen, 2016;Istianah & Suhandano, 2022;Stibbe, 2015).Further, Chen (2016) pointed out that ecolinguistics differs from other linguistic subfields because it adopts "ecosophy" as its foundational principle.Central to ecosophy is a commitment to ecological balance.Unlike the positivist worldview, it rejects the separation of humans and nature under dualism.In other words, this view suggests that the ecological crisis requires not only scientific solutions but also moral introspection into anthropocentric activities.
As an interdisciplinary science studying language, humans, and their natural environment, Stibbe (2014) stated that an ecolinguistic perspective can be beneficial for addressing environmental issues once there is a deep understanding of the environmental challenges at hand.Hence, the environmental issues faced by ADJT can be discussed through ecolinguistics.Thus, minority languages like theirs can reveal unique experiences regarding the environment and knowledge.
Based on the explanation above, ADJT's connection with ecolinguistic theory revolves around the use of ADJT's eco-lexicon related to forest conservation.The goal is to describe the representation of ideologies, sociology, biology, and culture concerning the natural environment of the ADJT community.The motivation for this study comes from the understanding that several lexical items in the ADJT language refer to forest conservation activities.The loss of these references in the natural environment will inevitably lead to the disappearance of related eco-lexicons because language is an expression of the culture and environment in which it is used, especially in the context of ADJT's life.Therefore, the link with ADJT's eco-lexicon must be preserved by conserving forests, preventing the extinction of such lexicons.Lastly, the general aim of ecolinguistic research is to safeguard linguistic elements (lexicons) within specific ethnologies.

Forest conservation based on ecological wisdom and ecolinguistic studies in ADJT's context
In recent years, a growing body of research has emerged focusing on the concept of "ecological wisdom" and its relevance to forest conservation endeavors, especially within the context of the ADJT community in Indonesia.A historical analysis of past studies highlights a range of investigations conducted across different Indonesian regions.For instance, in Eastern Indonesia, Widayati et al. (2010) explored rattan conservation in the Lambusango Forest, Buton, while Tamalene et al. (2014) engaged in a dialogue about the native flora and fauna in the Tobelo Dalam indigenous community.Parallel inquiries in Java and Sumatra by Putri et al. (2022) and Chandra et al. (2022) respectively, underscored the significance of local beliefs in environmental preservation and the implementation of community-based forest programs.Norton and Hulme (2019) posit that such research into forest conservation and green open spaces is gaining momentum, emphasizing the necessity for harmonious living concepts in every facet of human interaction with the environment.
Regrettably, based on the researcher's observation, the only ecolinguistic study on ADJT has been conducted by Kurniawan et al., (2019).They focused on the community living around the Bukit Duabelas forest in the Ketemenggungan Makekal Hulu region.They employed ecolinguistic theory to compile data related to eco-lexicon terminology associated with the forest ecosystem, livelihoods, and terminology of flora and fauna.Clearly, their study differs from the researcher's.Firstly, the research location and the ADJT group sourced as informants are approximately 150 km away from where the researcher conducted their study.Secondly, the focus of their research solely hinged on ecological wisdom, while the proposed study discusses ecological wisdom in relation to forest conservation.
Currently, there is a pressing need for diverse ecolinguistic research contexts as an environmental conservation initiative to address climate change through linguistic studies (Norton & Hulme, 2019).Given this backdrop, this research aims to fill the research gap and serve as a pilot study in ecolinguistics regarding forest conservation in the ADJT environment.The ecological wisdom about their forest conservation activities is intriguing and worth introducing to the international community.They possess a unique worldview distinct from the general populace.This can be discerned from their methods of caring for and managing the entirety of forest life (Masy'ud et al., 2020).
Furthermore, the objective of ecolinguistic research can be characterized as a form of linguistic preservation within specific ethnologies.Consequently, various ecolinguistic research contexts have emerged.For instance, Almos et al. (2018) found in the Minang community of West Sumatra, Indonesia, the Maninjau lake has repeatedly been contaminated by commercial fish feed waste and the use of chemicals in fishing.This situation has endangered some endemic fish and certain ecosystems are now scarce or even on the brink of extinction.The study revealed that 5 flora species around the lake are in worrying conditions, and 21 fauna species in the lake have become hard to find.Just a few decades ago, the local community around Maninjau lake heavily depended on these flora and fauna for consumption and economic sources.This situation has inevitably led to a decline in the community's knowledge about the associated eco-lexicon, especially among the younger generation.
In contrast to previous studies, Luardini et al. (2019) discussed the Dayak Ngaju tribe in Central Kalimantan, who fervently believe and uphold the inherited traditional healing practices.They discovered a plethora of eco-lexicons of flora and fauna actively used in healing various ailments.They not only employ flora and fauna from the tropical forests of Kalimantan but also incorporate chants recited by shamans (individuals believed to possess magical powers) during healing processes.Thus, the study signifies the intricate interrelation between nature, the supernatural, and forest conservation practices among the Dayak Ngaju.Meanwhile, research from Prastio et al. (2021) found that motifs used in Batik Lampung, a traditional Indonesian dress, employ eco-lexicons of endemic flora and fauna found in the Lampung Province.The findings concluded that the community derives specific symbols from their immediate environment, which then translate into a language of symbols.
In a nutshell, based on the analysis of previous studies, ecolinguistic theory has been widely utilized by researchers in discussing the environment and its degradation and has been employed in various research contexts.However, research with a formulation similar to what the researcher is undertaking has not been found.Therefore, this research is perceived as a novel endeavor, especially within the ADJT context.

Research Design
This research adopts a qualitative descriptive methodology.Such a methodology is employed for the collection, analysis, and interpretation of oral, written, or visual data pertaining to a specific phenomenon of interest (Taylor et al., 2016).Within the scope of this study, the focus is on oral data.As a qualitative descriptive investigation, this research seeks to gather, analyze, and interpret data related to a specific phenomenon, namely, the "ecological wisdom" manifested in forest conservation activities within the ADJT environment.
Forest conservation practices undertaken by the ADJT indirectly reflect attitudes, flora and fauna, social systems, guidelines for maintaining relationships with oneself, nature, and the surrounding community, and specific cultural practices associated with forests.Such considerations align with the purview of ecolinguistic theory, which can be harnessed in environmental preservation efforts.Hence, this study employs an ecolinguistic research approach.In line with this perspective, Bang and Trampe (2014); Steffensen and Fill (2014) assert that employing ecolinguistics to explore the language ecology of a community can elucidate the ideology, biology, social constructs, and culture of its speakers.Grounded in this stance, the researcher categorizes discourse representing aspects around the ADJT linked with forest conservation, using the aforementioned scholars' viewpoints as a reference.
Furthermore, the decision to utilize an ecolinguistic approach in this study is predicated on four considerations: (1) As a community inherently connected to nature and the environment, the ADJT's existence is intrinsically aligned with ecolinguistic theory, (2) The research objectives correspond seamlessly with the indicators of representation studies within ecolinguistics, (3) This research acts as a pioneering study in the context of forest conservation and the ADJT's lifestyle, and (4) the availability of research data.

Source of Data
The data for this study consists of utterances transcribed into written text, sourced from interviews conducted with 41 ADJT community members.Specifically, the research data analyzed pertains to eco-lexicon relevant to the research objectives.General information about the interviewees' identities is presented in Figure 5, while Figure 6 depicts photographs of several interviewees during their interactions with the researcher.All participants in this study were male.This demographic outcome is reflective of the ADJT's societal norms, where it is challenging for outsiders to engage directly with females.Additionally, forest-related activities, such as hunting and harvest rituals, are predominantly male-centric.
The ADJT chosen as data sources for this study reside in the forest areas around Rantau Gedang village, Bathin VIII sub-district, Sarolangun district, and Lantak Seribu village, Pamenang Selatan sub-district, Merangin district in Jambi Province, Indonesia.These two districts directly border each other; hence they frequently hunt and settle in both areas.The reasons for selecting these two regions as data sources are: (1) they have experienced conflicts regarding forest land-use changes.They have witnessed forest degradation due to the transmigration program, the transformation of forest areas into palm oil and rubber plantations, and illegal gold mining; (2) these two districts have the highest population of ADJT compared to other regions in Jambi Province; and (3) they have been relatively under-discussed by previous researchers.
Furthermore, the present study employed six criteria for selecting ADJT participants, as detailed in Table 1.Through these established criteria, the researcher could identify informative participants, ensuring the procurement of data relevant to the study's objectives, thereby facilitating an efficient research process.Ultimately, the goal was to obtain valid data.In line with this, Spradley (2016) posited that valid data sources for ethnographic research should encompass participants who are deeply acquainted with and comprehend their own culture and have experienced the phenomena in question.

Data Collection Techniques
This study employed ethnographic interviews in the data collection process, which are used to describe people, places, language, events, and the surrounding culture of community members (Farsiu, 2021).Researchers involved in ethnographic interviews act as participants and observers within a specific community or context to gain deeper insights into the lives and behaviors of its members (Prastio et al., 2020).In this context, the researcher used this approach to describe the language and culture of ADJT in relation to forest conservation practices.There were two steps the researcher undertook when utilizing ethnographic interviews in this study.In the process, the researcher steered the conversation towards forest conservation activities, always ensuring the discussions remained informal.This approach was adopted to position oneself in the conversation as a subjectively sympathetic participant aiming to co-create a narrative flow.This topic was chosen to support the Sustainable Forest Management (SFM) initiative proposed by the United Nations, emphasizing the importance of these activities to maintain the health and productivity of forests in the future (Fakhruddin et al., 2022).Additionally, data capturing perceptions or viewpoints from community members on particular matters prove beneficial in uncovering various social phenomena occurring in their environment (Farsiu, 2021).
In collecting the data, the researcher had prepared a list of questions (refer to the interview guide in the Appendix).During the data collection, the researcher was also accompanied by an elder from the non-ADJT Malay community, who had established a rapport and understood the language and culture of the interviewees.This was intended to obtain supplementary information and help clarify certain contexts.

The Utilization of the Rapport Technique in Ethnographic Interviews
Specifically, during data collection using ethnographic interviews, the researcher employed the technique of rapport-building.This is crucial in qualitative research, as it greatly assists researchers in establishing strong relationships with study participants (Vrij et al., 2014).Naturally, such strong relations are vital to ensure respondents feel comfortable and open from the outset, facilitating the sharing of relevant and honest information.On this premise, the rapport-building technique aided the researcher in cultivating a positive interpersonal relationship with ADJT.They have long been recognized as a community wary of outsiders whom they have just encountered (Prastio et al., 2020).
In this study, although the primary author, Bambang Prastio, is an active speaker of the Malay language and has frequently encountered ADJT due to being born and residing approximately 7 km from the research site, there remain differences between the researcher and them in terms of dialect, culture, and beliefs.However, at the very least, proficiency in a related language can provide a basic understanding of ADJT's communicative language.Given this, the researcher established rapport for approximately two months before conducting interviews, aiming to understand the ADJT language and culture.In line with this, the rapport-building technique also aided the researcher in overcoming distinct cultural and linguistic barriers (Prior, 2018).Given these facts, the use of rapport-building is deemed most suitable for research of this nature.
To apply the rapport technique, the researcher followed three steps from Black and Yeschke (2014).Firstly, fostering good relationships or close behaviors.In this research context, we engaged in warm and harmonious interpersonal approaches with the ADJT before conducting interviews.This was intended to cultivate mutual trust levels.The essence is to establish psychological closeness with each other.Secondly, active listening.The researcher avoided an authoritative stance, showing more interest in the information conveyed by ADJT.By adopting this attitude, the ADJT were more likely to share their knowledge and express their ideas about forest conservation.Briefly, at this stage, the researcher listened and tried to understand the conveyed meanings with attention and concentration, accepting the obtained information, remaining patient, and calm during the exchange.Thirdly, signaling active listening.At this juncture, the researcher was attentive to our body language (posture, body movements, facial expressions, voice, and eye contact).This is because any negative demeanor we display could send a negative message, potentially making the ADJT uncomfortable, which could result in an ineffective interview.

Data Analysis
Analysis of the data used in this study was carried out by applying the five steps of qualitative research data analysis proposed by Creswell (2014).These five steps consist of (1) organizing raw data, (2) preparing and setting up data for analysis, (3) re-reading the data, (4) classifying and coding the data, and (5) interpreting the data and drawing conclusions.The application of these five steps in this study is presented as follows.First, organizing the raw data.In this step, transcription activities were carried out to produce raw data in the form of written discourse.This step is done with the aim to facilitate researchers in identifying data.Second, preparing and setting up data for analysis.At this stage, the author identified utterances that contain conservation eco-lexicon, which is divided into four categories: ideology, biology, sociology, and culture.In its grouping, the researcher used the eco-linguistic representation theory conveyed by Bang and Trampe (2014).Third, re-reading the data to ensure accuracy.In this step, the researcher re-read the identification results by considering their suitability with the theory used.Fourth, classifying the results of data identification and coding.At this stage, data that has been identified referring to Table 2.The emerging themes were then marked with codes that had been created.Fifth, interpreting the data and drawing conclusions.At this stage, data interpretation is carried out in accordance with the emerging themes and objectives and linking it with various theories, opinions, and previous eco-linguistic research results that have been published.Finally, the researcher draws conclusions based on the explanations in the data presentation.

Representation of eco-lexicon related to the meaning of ideology
The ideology of ADJT is intricately linked to the principles or life philosophies that guide daily activities in harmony with nature; it emphasizes a conservation-centric approach, adherence to noble cultural traditions, and the embrace of green or environmentally-friendly practices.This ideology has been passed down through generations, introduced and instilled by our ancestors, primarily to foster a positive attitude towards forests.Further elaboration on this matter is as follows:
For hunting and gathering activities, everything we need is provided by the forest.Therefore, we do not engage in farming like the external communities; nature itself supplies all our needs.This life principle is also encapsulated in a "seloko" (proverbial saying) that we uphold.The "seloko" states, "In our life, the bird kuwao (argusianus argus) is our chicken, the kijang (muntiacus muntjak) is our goat, the wild boar is our buffalo, and the stag is our cow."We live in unity with the wilderness, dwelling in huts roofed with palm fronds, walls made of bamboo or bamboo bark, and consuming the fruits readily available in the forest.Such are the customs and traditions found in the "seloko" that guide our conservation-oriented way of life.(Datum 1) Datum 1 represents the ideology of ADJT, which is firmly rooted in maintaining harmony with the forest, embracing a life philosophy grounded in conservation.This discursive practice was propagated by ancestors through oral literature in the form of "seloko" (a traditional oral narrative passed down through generations, used to impart advice, mandates, and guidelines for harmonious living).In line with these findings, Gafar et al. (2019) concluded that "seloko" serves as a life philosophy for the Malay community and its vicinity, intentionally ingrained by ancestors as an ideology.
Based on datum 1, it is evident that the ADJT community leads a simplistic lifestyle.The surrounding flora and fauna are allowed to naturally grow and reproduce until they are ready for consumption, without any inclination towards modern practices such as farming or personal enrichment.Another insight derived from Data 1 is that, in constructing their dwellings, the ADJT community utilizes readily available plants that grow quickly and are not protected by legal regulations.This implies a conscious effort to avoid felling large trees or those under protection, clearly demonstrating a commitment to preserving the ecosystem by maintaining as much green space as possible.The raw materials for these constructions are abundant in the forests of Jambi Province.Additional data concerning the conservation-centric life philosophy articulated through "seloko" can be found in datum 2.
The principle of a forest-based conservation lifestyle that we practice aims to preserve harmony, preventing any calamities from approaching.As articulated in the "seloko", "the sky serves as the roof of our home, the forest as its floor, and the moss as its garden."When we adhere to this principle and regard the forest as our home, nature reciprocates by safeguarding us.We are deeply committed to this conservation principle, understanding that if not upheld, the forest will vanish, and with it, everything else will disappear.(Datum 2) Datum 2 further elucidates the reasons behind ADJT's adoption of a conservation-centric life ideology.This is evidenced by their choice to not construct grand and opulent residences; for them, a simple abode represents wisdom in leading a harmonious life.This life principle is also captured in the oral literature "seloko", which employs metaphors: the sky likened to a house's roof, the forest its floor, and the moss its yard.In essence, this metaphor conveys a life deeply intertwined, unified, and in harmony with nature.The implications of not adhering to this ideology could be the eradication of their food sources and cultural heritage.Conversely, if this ideology is upheld, nature and the protective deities will become allies.Further examples related to the conservation-centric life ideology can be found in datum 3.
For us, the desire and commitment to protect the forest has always been present and remains steadfast.We undertake this responsibility because we have sworn an oath and made promises to our ancestors to perpetually safeguard the forest.We believe that breaking this oath would result in calamities befalling us.These misfortunes could manifest as being struck by a tree, attacked by a crocodile, ambushed by a tiger, disturbed by supernatural entities, and other adverse occurrences.This oath is immutable and irreversible.(Datum 3) Datum 3 elucidates the misfortunes that the ADJT community believes will befall them if they do not adhere to the conservation-centric life ideology.This ideology has been instilled by their ancestors through myths.To this day, the ADJT holds these beliefs dear.They also trust that any misfortunes experienced by community members, who live out of harmony with nature, are connected to their promises and oaths made to the revered deities.These deities are believed to command wild creatures and other astral beings to admonish those who stray from the path.
As long as we draw breath and uphold the teachings passed down from our ancestors, we will persistently safeguard our high cultural values.Despite numerous external pressures, including from those who lay claim to our forest, we remain resolute.Various government entities have approached us, trying to persuade us to send our children to formal schools, embrace Islam or Christianity, and shift to a sedentary lifestyle by offering houses and farmland.We will not acquiesce to these offers.Such proposals are in stark contradiction to the cultural teachings of our forebears.We are firm in our belief that such ways of living could jeopardize the environmentally-conscious ethos we hold dear.(Datum 4) Based on datum 4, the ideology of the ADJT community centers on leading a life grounded in noble cultural values, in line with the teachings they have inherited over generations.This ideology is practiced to preserve the systems and lifestyle patterns handed down across the ages.Their commitment to this way of life is evident in their actions, as they opt to disregard governmentimplemented programs related to education and religious practices.They believe that participating in these programs could alter the noble cultural ideology they have long upheld.
After the process of harvesting medicinal herbs for treatment, we consistently ensure that we do not overharvest but take only what is necessary.Furthermore, we replant new herbs in place of what was taken.This practice ensures the sustainability of our traditional healing methods.Such a practice can persist as long as the requisite medicinal ingredients remain available in the forest.(Datum 5) Meanwhile, datum 5 provides an explanation related to the ideology of life that embraces the green concept, which aligns with ancestral teachings.Specifically, ADJT consistently takes actions to replant plants that are used for traditional medicine.This initiative is undertaken by them to ensure an abundant supply of raw materials for traditional medicine, preventing these plants from becoming extinct.In essence, the green concept ideology aims to ensure that medicinal plants remain readily available in nature.For added context, researchers have observed that ADJT communities frequently engage in tree-planting activities in specific areas.The primary goal of these activities is to establish food sources.For instance, the banks of a small river serve as gathering spots for pigs, which are a primary food source.Additionally, bamboo is planted near settlements along riverbanks for its shoots, which are used as vegetables.The riverbanks are left lush, with no clearing of the bushes, allowing ferns, which are used as vegetables, to thrive.

Representation of eco-lexicon related to the meaning of biology
The findings within this category present information concerning the richness of natural resources found in the ADJT environment.Consequently, the data in this category highlights the significance of forest conservation activities in protecting the physical environment of the forest, along with its flora and fauna.A more detailed explanation of the data is provided as follows: Extract 2

Rimbo iko harus dijago samo-samo mun ndak dijago yo macam kini ko di Sekamih, Talang, dan Barungun ko. Supayo jukut, kijang, kancil, uso, ula, ayam barugo dan banyak agi, ikan, takuyung, labi-labi payah nian batemu agi akibat gawe urang lua, lah beda nian dengan dulu awak mudo. Mako tu ganarasi ko awak ambik lah sacukupnyo be dan jago aga rimbo ngan kito
We must consistently preserve our forests; otherwise, they might deteriorate like the forests in regions such as Sekamih, Talang, and Barungun.In these forests, it has become challenging to find food sources.Hunting in these areas has become increasingly difficult due to the scarcity of game, a consequence of external human activities and corporate land repurposing.Based on this, it is imperative that we engage in forest conservation activities to ensure the availability of wildlife such as pigs, deer, muntjacs, mouse deer, various species of snakes, wild chickens, and many other consumable animals: fish, takuyung (potamid cerithium), Labi-labi (Dogania subplana) can be easily found and hunted.We should take only what is necessary and maintain a harmonious relationship with the forest so it remains generous to us.(Datum 6) Datum 6 describes the diverse fauna found within the ADJT forest region.Notably, these animals primarily serve as key game species, hunted to meet daily dietary needs and as a source of protein.They do not hunt every day and target a variety of fauna in a single hunting session.However, the hunting they engage in is merely to fulfill their needs for a few days, indicating a practice of taking only what is necessary.Subsequently, these animals are processed, typically by grilling or boiling and occasionally both, to be consumed alongside various plants as sources of carbohydrates.A more detailed explanation can be found in datum 7.
In our group, there is a customary practice when harvesting crops like gadung (dioscorea hispida), banar (ipomoea batatas), mushrooms, buah rotan (plectocomia elongata, among others: we do not take everything.During these activities, we always leave a portion to ensure sustainability.Furthermore, we engage in replanting saplings as a replacement for what has been harvested.This approach is essential for maintaining their continued abundance.(Datum 7) Based on the information in datum 7, insights are provided regarding the diversity of flora and the creation of green open spaces.The flora category, serving as a primary carbohydrate source for the ADJT, contrasts with the dietary habits of the Jambi Malay community and the majority of Indonesians who predominantly consume rice as their main carbohydrate source.This preference for certain flora arises because these plants are easily found in various forest regions and require no maintenance or fertilization; they grow wild and naturally.In essence, this practice reflects their nomadic lifestyle that necessitates periodic relocations without a fixed schedule.Additional data related to flora for green space creation and environmentally-friendly building construction can be found in datum 8.
Since ancient times, our have imparted the knowledge of using rumbai leaves (scirpodendron ghaeri) as roofing material, bamboo for the walls, and rattan (plectocomia elongata) as binding agents.Large trees have always been avoided for such purposes.

(Datum 8)
Datum 8 presents information about the eco-friendly dwelling practices of the ADJT, specifically their utilization of various flora easily found in their surroundings, such as riverbanks and moist vegetation in the forest interior.Furthermore, the data elucidates that the raw materials used in their housing construction are simple, unpretentious, and avoid the use of protected trees.All these practices aim to preserve the forest ecosystem.Notably, in the forests around ADJT, it is relatively easy to locate ancient trees that are protected but hunted by capitalists for building purposes, such as ulin, tamsu, meranti, and medang trees.The deforestation in Jambi province results from activities like illegal logging, hunting of protected trees, and plantation operations (Yasmi & Schanz, 2010).Additional data related to flora and the creation of green open spaces, which have associations with rituals and ancestral beliefs, can be found in datum 9.
In our culture, there are two trees, namely tenggiris (koompassia excelsa) and setubung (gonocaryum gracile), whose presence must be preserved and must not be felled.If this directive is breached, then the individual responsible for cutting down the tree is metaphorically killing the spirit of our life.In essence, if these two trees were to disappear, it would signify the erasure of our cultural heritage.(Datum 9) Datum 9 provides information regarding certain flora considered by the ADJT to possess magical significance.These trees serve as markers for newborns, symbolizing an individual's connection to the forest and are also referred to as "birth trees".Each ADJT individual has their own designated tree and is prohibited from sharing it with another.During specific rituals, the bark of the tenggiris tree is scraped off and applied to the infant's head.Characterized by its height, toughness, and substantial size, it is hoped that, by association, children will grow to be strong, independent, and beneficial to those around them; in short, it symbolizes their hopes for a successful future.Meanwhile, the setubung tree is used to bury the placenta of newborns, planted beneath and around the tree.The biological significance related to the flora and fauna used in various traditional medicinal treatments can be observed in datum 10 and datum 11.

Extract 2
Urang dalam ko patomo masih nguno ubat ninek muyang yang tentunyo ado di sakaliling ko yei.Pasak bumi ntuk demam, empedu ula sawo ntuk panas dalam, kipu-kipu ntuk payakit demam kuro-kuro, semambu ntuk luko, aka ngan daun sakejut ubat ntuk ubat sakit kapalak, banyak agi yang biso jadi ubat The ancestral knowledge related to traditional medicine remains a crucial practice within our community.Thus, it is imperative to conserve our forests.A thriving forest provides essential raw materials.For instance, pasak bumi (eurycoma longifolia) is used for treating fever, shivering, and general malaise; the bile of a python is utilized for treating internal heat; semambu (clibadium surinamense L) leaves are employed for various wound treatments; the roots and leaves of sekejut (mimosa pudica) are remedies for headaches, and there are many more resources we harness for our well-being.(Datum 10) Traditional medical practices conducted by the ADJT rely heavily on various drug compositions, prepared in different ways such as boiling, consuming raw, grinding, and fermenting.Furthermore, the raw materials used are diverse, including leaves, plant barks, roots, and even specific animal organs.Both flora and fauna, once processed into medicines, offer a wide range of benefits.Depending on the base ingredients, they can treat ailments such as fever, headaches, internal heat, and various types of wounds.Additional information related to traditional treatments can be found in datum 11.

Jernang bamanfaat ntuk ubat kadang jugo dijual ke urang terang, ntuk tu kami cubo aja budak-budak kami ko caro nanam ngan gedangnyo, bih ratus mun kami lah nanam sakitar Talang, tu karno bia dak punah lah makin payah batemu di rimbo
The jernang tree (Daemonorops draco) is beneficial for various treatments and also holds market value, making it sellable to communities outside our own.Therefore, we educate our children in its cultivation and growth.We have planted hundreds of saplings around the forest in the Talang region, a proactive measure to prevent its extinction, especially as it has become increasingly scarce nowadays.(Datum 11) Datum 11 provides information concerning the utilization of a specific type of plant that not only serves as an alternative for medicinal purposes but also holds economic value when sold to external communities.Given this, the ADJT practice forest conservation methods, like creating green open spaces through planting jernang plants.In essence, this initiative is driven by their recognition of the importance of maintaining medicinal plant sources while also enhancing their economic prospects.Further details related to the biological aspect of flora can be found in datum 12.
Our livelihood is indeed dependent on the forest and its contents.For instance, at night, we use the bark of the meranti tree (shorea spp) coated with damar (agathis dammara) resin for illumination.If these two resources were to disappear due to deforestation, we cannot fathom the ensuing situation.Hence, let us collaborate, both our members and the wider community, to maintain harmony with the forest.(Datum 12) Datum 12 elucidates the ADJT community's ecological approach to illumination by harnessing native flora.Contrary to conventional societies that predominantly depend on fossil fuels, coal, and nuclear energy sources, the ADJT's methodology underscores a sustainable tradition inherited from ancestral practices.Specifically, the community employs twigs from the Meranti tree, which are coiled with resin sourced from the Damar tree.It is imperative to note, however, that the procurement of these two primary resources has been increasingly challenging in recent times due to their dwindling availability.

Representation of eco-lexicon related to the meaning of sociology
The eco-lexicon within this category refers to how ADJT manages its relationships with nature, humans, and ancestral spirits.In essence, it is employed as a medium of interaction.Further details are presented as follows:
In preserving the forest for its sustainability, there are three values that must be taken into account.These values include maintaining harmony with oneself (such as honesty, gratitude, diligence, patience, and religiosity), with fellow humans (justice, avoiding conflicts, non-violence), and with the forest environment itself (avoiding the use of certain chemicals and refraining from excessive harvesting).We always consider these three values and instill them in our children.Undoubtedly, this will bless our lives and ensure comfort in our daily living.(Datum 13) Datum 13 presents information regarding the positive attitude that ADJT must possess and apply in their interactions.They indicate that maintaining a positive relationship with oneself, the community, and nature is a method to secure livelihood or blessings.If one of these elements is not practiced, it affects the harmony in life, and this will also influence the results of their hunting.Expanding further, datum 14 provides information about the prohibitions in their life if they wish to live harmoniously in accordance with the three aforementioned elements.

Extract 3
Ntuk baburu ngan manyago rimbo, ngan jugo umumnyo yeh, pantang nyan mancarut atau sajanis ndak sopan.Tu, marusak kito ngan rimbo dan saisinyo yang dijago agar banyak lauk, sagalo janis binatang ngan tumbuhan payak didape di rimbo.Baiiluk-iluk lah gawe mia rajeki ado In hunting activities, forest conservation, and even in general life, we, the ADJT, are not allowed to discuss taboo or impolite topics.Naturally, indulging in such discussions can disrupt harmonious relationships.Therefore, forest conservation, which aims to ensure abundant food sources, makes flora and fauna easier to locate and hunt.Hence, maintaining a positive attitude in the forest is imperative for us, as an effort to attract providence.(Datum 14) Datum 14 provides information related to the attitude of maintaining relationships with humans, deities, and the community.For the ADJT, producing language that leans towards the use of taboo words, impolite language, and curses is very risky, leading to difficulties in hunting and even making it impossible to obtain other food sources.Conversely, if the positive attitudes represented through their discourse are applied, game and other food sources become easily accessible, even approaching them naturally.

Rimbo dan semak beluka tempat awak tinggal dan nyari pangidup. Makonyo harus dijago, mun kato ninek muyang "ada rimba ada bunga, ada bunga ada dewo" tu lah awak harus menjago dan ngambi sacukupnyo, budayo laluhur dalam nyago baluka arus dijago
The forest and underbrush serve as our dwelling and source of livelihood.In light of this, harmony must be preserved in accordance with the ancestral saying, "Where there's a forest, there's a flower; where there's a flower, there's a deity" Guided by this principle, we must practice conservation through living modestly and implementing our ancestral cultural practices related to forest preservation.(Datum 15) Datum 15 offers insights into the reasons ADJT prioritize forest conservation.For them, the presence and relationship with deities, as well as their natural surroundings, depend on their attitude towards preserving the forest.They believe that deities would not be present around them if they neglect the forest.The zeal for conserving the forest and its contents is deeply ingrained through the life philosophy they uphold.They hold the belief that the deities are fond of various flowers and will protect them if such flowers remain abundant in the forest.Consequently, their forest conservation efforts also serve to maintain their connection with the revered deities and the forest.In essence, blessings and harmony will manifest if they adhere to and implement the philosophy, they believe in.Additional data regarding maintaining a harmonious relationship with nature is presented in datum 16.
Our method of catching fish in the Barungun river area and other regions remains consistent, involving trapping techniques and the utilization of the roots, bark, and even the tree of the tubo (derris elliptica).These parts are beaten against rocks or other hard surfaces until the sap is released, which is then submerged into the river stream.This process disorients the fish, making them easy to capture as they float to the surface.This technique has been passed down through generations, avoiding the use of commercially available poisons, which are environmentally unfriendly.(Datum 16) Datum 16 provides insights into the ADJT's patterns of maintaining a harmonious relationship with the river ecosystem.Furthermore, the data elaborates on their management of flora, specifically the processing of the tuba tree into a natural toxin which they use for traditional fish-catching methods.Additionally, they emphasize that this traditional method needs to be preserved, advocating against the use of chemical poisons available in the market.

Representation of eco-lexicon related to the meaning of culture
In the process of carrying out forest conservation activities, the ADJT community is deeply rooted in its own cultural practices.These traditions continue to be practiced and introduced to their younger generations.Based on the findings, the cultural aspects related to conservation activities are intrinsically linked with the rules guiding their harmonious coexistence with nature.A more detailed explanation on this matter follows:
It is strictly prohibited to cut down the tenggiris * and setubung * trees.Those who violate this rule are subject to customary hearings.Felling these trees is equated to taking the lives of our community members.Offenders, upon undergoing the customary hearing, are penalized with a restitution in the form of a long piece of cloth, among other requests, as determined by the customary council members.(Datum 17) *(Trees revered by the ADJT) Datum 17 provides insight into customary laws associated with forest conservation activities.Such proceedings are initiated when a member of the ADJT community fells trees deemed sacred.These hearings are overseen by the village elder, the temenggung, and other customary council members.Based on the outcome of the hearing, the perpetrator is subjected to a fine, which at a minimum requires the provision of 300 pieces of jarik cloth, with the exact number being determined based on the hearing's results.Subsequent data on cultural practices in forest conservation, specifically customary rituals, can be found in datum 18 and 19.

Extract 4
Bajemban ko upayo kami mengenalkan anak-anak kami yang baru sekitar umur sebulan ngan rimbo.Mandi kan anak tu di sungai yang barsih, ngan beberapo acara setidaknyo buek pundok dekat sungai dan ado beberapo bungo yang harus disediokan.Yakin setelah tu anak akan manyatu dengan rimbo dan seisionyo The practice of "bajemban" is a cultural ritual employed to introduce infants, at the age of one month, to the forest and its inhabitants.This involves bathing the child in a pristine, unpolluted river.Additionally, a makeshift shelter (a small structure made of twigs, leaves, and rattan) is erected, and various flowers are gathered.It is our belief that after this ceremony, the child will grow up to be in harmony and unity with the forest and its myriad beings.(Datum 18) Datum 18 presents information regarding the tradition of welcoming and integrating a one-month -old child with the surrounding forest environment through a bathing process conducted in the river's flow.Furthermore, the ADJT explain that this ritual can only be carried out if the river stream is uncontaminated, specific flora that produce flowers are available, and various plants can be utilized to create the ritual site.If the ritual is executed and the necessary materials for the ceremony are available, they believe that the soul of the child participating in the ritual will become one in safeguarding the forest.

Extract 4
Batang kedondong ado go yang ngato batang seilang yang lah baumu, ngan warisan ninek muyang selalu kami jago, ndak bulih ditebang.Batang ko tempat madu seilang.Waktu tibo ngambiknyo kami harus melakukan ritual adat dulu dan temenggung akan maco-maco nyamp tentunya biak hidup awak berkah dan salamat The kedondong tree, also known as the sialang tree, which is centuries old, must be preserved and not felled, as it represents a heritage from our ancestors and thus demands safeguarding.When the bee's nest on the tree is ready for harvest, we undertake a customary ritual.The tribal chief will recite specific incantations with the intent of receiving blessings and ensuring safety while climbing the tree.(Datum 19) Moreover, datum 19 provides insights related to traditional rituals, specifically concerning the honey harvesting process from the kedondong tree.To harvest honey from this tree, the ADJT community follows a series of ceremonies in which the community elders are tasked with reciting protective incantations believed to ensure safety throughout the process.It is worth noting that during this ritual, the community does not employ modern technologies or tools.Instead, they typically use natural materials such as bamboo, wood, and rattan to assist in climbing the tree.
Lastly, datum 20 offers insights regarding the cultural tradition of storytelling, specifically focusing on the state of forests and the conservation practices undertaken by ancestors in bygone eras.Through this activity, the elders within the ADJT community believe they can instill a conservation-oriented mindset and foster a desire among the younger generation to live harmoniously with their surrounding environment.

Extract 4
Mun budak-bidak lah balik ngan baburu, kami utin ngumpul malam-malam ntuk bacarito ninek muyang dulu ngan rimbo waktu tu, iko lah dari ninek muyang ngan batuju agak budakbudak tau keadaan rimbo ngan ndak nyagonyo basomo-samo ngan kami ko sanak pt ngan urang lua lah baupayo ngambiknyo Gathering the youth during evening sessions to relay ancestral tales about environmental stewardship serves a pivotal purpose.This initiative aims to instill a positive attitude, motivating the younger generation to be passionate about forest conservation, to collaboratively assist us in safeguarding the forest from external communities and corporations seeking land conversion, and to educate them about sustainable forestry practices and perspectives.(Datum 20)

Discussions
Based on the findings, environmental sustainability concepts, as embodied in initiatives such as the Sustainable Forest Management of the 1990s and the Sustainable Development Goals proposed by the United Nations in 2015, have long been implemented by the ADJT community.This suggests that the ADJT community had been cognizant of the importance of preserving the forest's functions sustainably well before these initiatives emerged.A novel aspect of this study pertains to the ecological wisdom patterns within the ADJT community, which are aligned with their forest conservation efforts.These patterns, framed within ideological, biological, sociological, and cultural contexts, can be valuable for various stakeholders.This research underscores the significance of eco-linguistic studies in environmental conservation efforts, emphasizing that environmental issues are not solely the purview of forestry studies or research exclusively focusing on environmental matters but span a broad spectrum of disciplines.Within the context of this study, for instance, eco-linguistic theories offer valuable insights into the documentation of ecolexicon that falls within the protected category.
Currently, the ADJT community maintains the ecological wisdom bequeathed by their ancestors, a practice believed to have positive implications for preventing environmental degradation and climate change.These findings potentially serve as a foundational framework for fostering a harmonious relationship with the environment, anchored in the principles of ecological wisdom.This mirrors Kakoty's (2018) study on the Onge tribe in India's hinterlands, who utilized their ecological wisdom during the catastrophic tsunami of December 2004, resulting in no casualties.Their survival was attributed to the ancestral guidelines on disaster resilience, thereby reinforcing the potential of ecological wisdom as a guiding principle for sustainable living, particularly in contexts threatened by deforestation.This research distinguishes itself from prior eco-linguistic studies and specific linguistic analyses of the ADJT.Its uniqueness lies in the chosen research objects and subjects, where discourses on forest conservation are examined through an eco-linguistic lens, an approach hitherto unexplored.Moreover, no previous eco-linguistic research has delved into the ADJT community's life.Their symbiotic relationship with nature, coupled with their ecological wisdom and ethical values, presents a model for emulation.These findings provide a reflective lens for society, especially capitalist factions, underscoring the imperatives of forest equilibrium.As evidenced in Jambi province, capitalist groups are predominantly involved in forest conversion activities, leading to social conflicts, environmental degradation, and natural disasters (Rokhim et al., 2020;Yasmi & Schanz, 2010), a pattern observed globally (Brockhaus et al., 2021).The preservation of Earth and its inhabitants is a divine mandate that warrants reverence, stewardship, and love.By honoring this, future generations will inherit a legacy enriched with flora, fauna, natural beauty, and ancestral cultures, fostering a sustainable existence.
The eco-lexicon discovered within the forest conservation practices of the ADJT community necessitates broader recognition, especially among younger generations, to foster their positive environmental attitudes.One viable approach is the integration of these values into educational materials, particularly eco-linguistic reading texts, tailored to the students' academic levels.Future research within the ADJT context could explore the interplay between language, culture, and environment through the lens of eco-linguistic theory.The scope could also extend to relevant frameworks, such as positive discourse analysis.
Oral literature plays a pivotal role in instilling ideological commitments and fostering positive environmental attitudes among the ADJT community, primarily through their "seloko" and folklore.Such mediums reinforce ideologies that anchor the ADJT community's harmonious relationship with their natural surroundings.Nofrahadi et al. (2022) study on the literary works of the Minang tribe in West Sumatra, Indonesia, underscores the ancestral utilization of literature to raise environmental awareness.Similarly, Arianto and Simanjuntak's (2020) exploration of Malay folklore in Batam highlights its effectiveness in promoting ecological consciousness, leading to a forward-thinking ecological ideology.Hence, these research findings could guide educators in developing environmentally-centered literary educational resources.Educational materials remain one of the most potent tools for inculcating values (Pratiwi et al., 2023).
According to the findings, the ADJT community's forest conservation efforts, closely aligned with biological aspects, revolve around the available flora and fauna.Their conservation practices aim to preserve and cater to primary needs such as food, traditional medicine, ritualistic necessities, and community economic sustenance.These needs are indispensable for their survival.Correspondingly, biodiversity loss, largely anthropogenic, poses ecological, social, and economic threats at both local and global scales, compromising critical ecological functions and jeopardizing human well-being (Brockerhoff et al., 2017).Given the aforementioned findings, it is unsurprising that the ADJT community harbors a positive attitude towards their environmental biodiversity.Such an attitude stems from their harmonious existence and consistent forest conservation efforts, ensuring the availability of raw materials for primary necessities, crafts, and medicines.This research reinforces Prastio et al. (2020) findings, which assert the ADJT community's extensive knowledge about plants, animals, and sustainable management practices.
The forest conservation practices of the ADJT community also encapsulate their sociological facets, underscoring their commitment to harmony among all living entities, where humans, nature, and animals are interdependent.Such life principles reflect values of universal peace among all Earth's constituents.Indeed, these findings have implications for fostering harmony, as numerous conflicts arise from a dearth of peace and harmony within oneself, society, and the environment (Darweish & Mohammed, 2018).Therefore, the ADJT community's harmonious principles could serve as a model for mitigating various environmental challenges.In summary, according to the ADJT, natural occurrences consistently highlight the interdependent relationship of these three elements, working collaboratively in forest conservation to avert various risks.Furthermore, the significance of the eco-lexicon within dialogues representing forest conservation practices plays a role in preventing disharmony with nature and its inhabitants.
The harmonious living concept adopted by the ADJT community is deeply rooted in their religious values.An eco-linguistic study conducted on the Dayak Ngaju tribe by Luardini et al. (2019) also concluded that ancestral religious values are a significant factor in cultivating a positive attitude towards maintaining a harmonious relationship with nature.From this, it can be inferred that the more traditional a tribe's way of life, the higher its positive attitude towards the environment.Further research by Prastio and Nurzafira (2021) posited that the ADJT community, with its animistic and dynamic beliefs, treats their forest environment wisely out of fear of nature's retaliations, manifesting as food scarcity, natural disasters, or mystical occurrences.For instance, data 13 and 15 show that the ADJT community actively engages in environmental restoration.In alignment with this, eco-linguistics plays a role in addressing ecological and environmental issues (Steffensen & Fill, 2014).
Moreover, the forest and the ADJT community share a profound spiritual connection, as the latter perceives the forest as a sacred domain inhabited by ancestral spirits and other supernatural entities.For example, the Sialang Tree (Spondias sp), revered for its spiritual and economic significance, houses honey-producing bees, as detailed in datum 19.Before harvesting honey, the ADJT community conducts traditional rituals and recites specific incantations.This ritualistic practice is deemed essential to seek permission from spirits believed to reside in the tree, as neglect often results in unfortunate events, even leading to death (Marpaung, 2021).From the above elucidation, it is evident that for the ADJT community, forests are not just physical entities but also embody values tied to their cultural, social, and spiritual fabric.Thus, forests and the conservation activities spearheaded by the ADJT community are essential not only for the environmental sustenance of their territories but also for the preservation of their language and culture.
Based on the findings, for the ADJT community, forests are an integral part of their life and cultural identity.Therefore, the cultural representations within the ADJT's forest conservation activities signify an intrinsic relationship between the two.In essence, the loss of forests in the ADJT environment would severely impact their cultural identity and practices, given that culture defines the uniqueness of a group in relation to others.Research by Shoddo (2022) discussing "the Gudo culture" in the Sheka zone, south-western Ethiopia, also indicates that 85% of respondents affirmed the forest's connection to their culture, traditional beliefs, and specific ritual practices, all of which are at risk of disappearing with the shrinking forest coverage.Consequently, the ADJT forest ecosystem must be collaboratively protected to prevent the potential extinction of their diverse cultural practices.

Conclusion
The findings indicate that the meaning of the eco-lexicon associated with forest conservation discourse practiced by ADJT represents four aspects: ideology, biology, sociology, and culture present in their lives.Firstly, the ideological representation adopted by ADJT.This is realized through proverbs (seloko) they use for conservation-oriented living, myths they reference for cultured living, and habits employed for an environmentally-focused lifestyle.Secondly, the ecolexicon in biological representation.This category relates to conservation activities that aim to preserve the flora and fauna exploited for food sources, herbal medicines, building materials, and the creation of green open spaces.Thirdly, the social representation.The findings in this category provide information about how available eco-lexicon plays a role in maintaining good relations with three elements: the gods, fellow humans, and nature with all its contents.When the ecolexicon in this category is conserved, they believe that their lives will be blessed, safe, and harmonious.Fourthly, the eco-lexicon associated with cultural representation.The manifestation of this culture includes customary law (related to the legal system used in sanctioning individuals who harm the forest), traditional rituals (processes introducing the younger ADJT generation to the forest environment), and storytelling (a means of instilling a positive attitude towards forests in the younger ADJT generation).
Furthermore, the discourse produced by ADJT provides insights into their habits of protecting forests and creating a harmonious life between nature and living beings, or the practice of "ecological wisdom" they adhere to.This, of course, is inseparable from the religious values instilled by ancestors and believed by them to this day.For the ADJT community, the forest environment is not just a natural world; it is also indistinguishable from the metaphysical world: both are intertwined in creating a harmonious life.The ADJT live considering the ecological wisdom they possess.Thus, their discourse also depicts the environmental crisis they are currently facing, the natural ambiance, the behaviors of surrounding communities, and their efforts in transferring this ecological wisdom to the next generation.
This study exclusively incorporated subjects who have been directly affected by forest land-use changes.It is a concern that their testimonies might be influenced by negative emotions stemming from deeply ingrained resentment towards certain groups they blame for their suffering.This potential emotional skew introduces a risk of bias.Future research could focus on members of the ADJT community who have been less severely affected by these land-use changes or on ADJT groups from other regions.Subsequent studies might also emphasize fostering positive character traits in children through oral literature, for instance by discussing mystical figures portrayed as forest guardians against capitalist entities.

Questions regarding comprehension
(a) When I entered this forest, there were many animals and plants that I had never seen before elsewhere.I am amazed by this richness, like the tenggiris tree and setubung, some of which were explained by one of your group members.How does your group protect this forest?Are there special methods unknown to outsiders?(b) Some time ago, I had a conversation with one of your community members.From that activity, I gained a lot of information about how your community teaches the heritage you have to the younger generation.Do you know and have been taught by ancestors about activities that have the potential to save the forest?How did the ancestors teach it?
(c) The information circulating outside suggests that, from the past, your group has been very famous for its concern for the forest and its contents.What makes your group so environmentally friendly towards the forest and its surroundings?
5. Questions concerning empathy (a) Honestly, as an outsider, I have concerns about the life of your community and the next young generation in relation to the forest.This is because along the way here, I saw several palm plantations, mining sites, and areas that have been turned into new settlements by outsiders.All of these were once forest areas and your hunting grounds.Moreover, it seems that the government has permitted the conversion of these forests.What do you think about this situation?What should we do?(b) I was very saddened when the temenggung (tribal leader) mentioned that it is now very difficult to obtain food sources.What is the situation on the ground, and how do you and the community address this situation?
6. Questions regarding aspirations and objectives.
Figure 5. Overview of the interviewees' identities (source: the authors)

( a )
What are your and your community's hopes for the forest and its contents in the coming years?(b) What roles do you expect from various parties such as the government, plantation owners, and the external community in creating a sustainable forest?7.Concluding questions and expressions of gratitude.(a)Thank you for taking the time and providing some information related to forest conservation activities and your daily life.Do you have any questions for me?(b) Once again, I express my gratitude for your participation.By the way, is there any other information I should know related to forest conservation activities?Also, in your opinion, what should be done to maintain a sustainable forest?