Environmental wisdom can be manifested in social values, norms, customs, ethics, belief systems, traditional spatial pattern, as well as simple equipment and environmentally friendly technologies. Social resources that are inherited from generation to generation is, in fact proven to effectively preserve the environment, and ensure the sustainability of the social environment.
The condition can be exemplified through the sasi in Maluku institutions that are used to protect the waters of the region and supported by the role of enforcer Kewang as sasi. No less important is the effectiveness of rotational shifting technology developed in Kalimantan Dayak community in restoring soil fertility or rempong dammar as a conservation model developed Kruy community in West Lampung. Community Kubu in Jambi or known person Rimbo obtain Kalpataru in 2006. This award was given because of the role of The President Rimbo securing Hill National Park hampongan Twelve by applying technology in an effort to fortify the Park Forest Hill Twelve of the wild looting.
In the Java community, environmental management, particularly related to spatial knowledge about the nature of cosmology that is macro cosmos and micro cosmos, in connection with supernatural forces that occupy the four corners of the compass, namely, the east is occupied by the god Iswara, Brahma occupied by south, west Mahadeva and occupied the northern occupied the god Vishnu.
In the process of development, social capital in the form of wisdom that environment shifted. Spread of new values carried by the construction activity is characterized by the application of advanced science and technology are guided by the values of industry, has set aside part of social resources earlier.
Memudarnya social capital, the real harm of environmental management. Traditional knowledge and more traditional environmental preservation, as if helpless, even marginalized by new values which focuses on improving the economy for a moment without notice environmental sustainability, â €? Thus was written by Secretary Ministry of Environment, Ir. Arief Yuwono, MA.
Further explained, even some of our forward-looking (configurative), considered non-productive and ineffective and considered superstition. No wonder if there is a traditional fishermen have been using explosives to catch fish, using a rotating tiller engine chainsaw to cut down trees. Or cultivators into wage loggers, gold cross which no longer uses the platter, but using vacuum and mercury, thereby potentially causing weakness of the nervous system and pollute the environment. Farmers with drugs and synthetic fertilizers that decided to replace the ecological chain of organic fertilizer.
Even the production orientation was changed from the use of Natural Resources (NR) to meet the basic needs of daily life to a market orientation (market oriented) with emphasis on surplus production for sale. In summary, attitude and behavior of environmental management is no longer based on the values of an agricultural or environmental wisdom, but new values are followed by the application of advanced technology equipment and exploitative and environmentally unfriendly.
Some Wisdom Model Environment
1. Spear Hamijon on society Hasundutan Humbang District, North Sumatra. Plant structure resembling spears hamijon forest (agroforestry), consists of diverse types and plant species. Incense, shrubs live together in a same field. Layered canopy, ranging from a high building dozens of meters to a spread in the soil surface. Animals like monkeys much alive in the spear hamijon. Countless small animals, such as, birds, beetles (tapponak) and various kinds of animals live in the woods incense.

2.Repong Dammar or amber forest, West Lampung Kruy community is a model of ex-farm land management in the form of a developed society Kruy agroforestry in North Lampung, the former farm land planted with various species of plants, such as resin, coffee, rubber and durian.
 3.Hompongan (people Rimbo-Jambi). Hompongan the jungle surrounding the core area of settlement of Rimbo (National Park Twelve Hills, Jambi) who deliberately kept its existence because it serves as a bulwark of defense from external interference.
 4.Tembawai (Dayak-Iban of West Kalimantan). Tembawai a community forest that developed the Dayak Iban in West Kalimantan, where there is productive crops such as durian.
 5. Simpuk crowd / lembo (Tribe To large splotch-South Sulawesi). Before you know rice farming, People To large splotch of land bequeathed to the descendants of the garden (koko) and fields that ditingggalkan (tattakeng). Koko is the land treated in remote fields, while the former tattakeng is land that was fallow fields.
 6.Mapolis (Minahasa, North Sulawesi). Mapalus in Minahasa community, is a mutual assistance institutions underpinning every activity of daily Minahasa people, both in agriculture-related activities around the household, as well as activities related to public interest.
7.Moposad and Moduduran in Bolaang Mangadow, North Sulawesi. Moposad and Moduduran a mutual assistance institutions to maintain social harmony.
 8.Pahomba in East Sumba, East Nusa Tenggara. Forest cluster called forbidden pahomba hard to get into let alone to take the results of its forest. At the bottom of trees in pahomba serves as the parent tree that can spread the seeds into a relatively broad meadow. Therefore, if a fire does not menghangusmatikan seedling trees, natural forest expansion can take place. The trees in pahomba around the river serves as a filter against the erosion of material at once befungsi as a natural border rivers for sustainable river water.
 9. Tri Hita Karana (Bali) is a concept that exists in the Hindu culture of Bali, cored harmonious relationship between man-God, human beings, and human nature. The third concept is the cause of physical and spiritual wellbeing. This means that the value of harmonious relationship between humans and the environment is a wisdom in society and culture of Bali.10. Seren taun Sinaresmi village, Sukabumi, West Java. Seren taun has many meanings for people Kasepuhan. Seren taun is the top agricultural procession meaningful human relationships, nature and his creator. Indigenous celebration of agriculture as well as an expression of gratitude Kasepuhan after the processing of agricultural land with all the obstacles and perjuanggannya to obtain optimal results.