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Stock investment portfolio aims to minimize the investment risk. However, problems of the portfolio formation are determining funds allocation for each stock and measuring its risk. Fund allocation is determined using the Mean-Variance Efficient Portfolio method, while risk measurement is carried out using Value at Risk (VaR). Nevertheless, problem on VaR is determining a fit distribution which would be involved to obtain quantile values at certain probability. This study discusses way of funds allocation determination and VaR value calculation that is aimed to analyze their impact in estimating the VaR value. The study used stock price return rate data of plantation companies listed on Indonesia Stock Exchange such as Astra Agro Lestari Tbk. (AALI), BISI International Tbk. (BISI), and PP London Sumatra Indonesia Tbk. (LSIP). The result showed BISI stock has high volatility so that its funds allocation is relatively smaller. The distribution identified for portfolio return rate is Logistics Distribution with the estimated parameters 0.0001187447 and 0.008810698. Portfolio VaR value at the 95% confidence level is -0.02582382. We conclude the determination of funds allocation does not minimize risk and the calculation of VaR with distributions do not match the data result a relatively higher VaR value.

The Baduy Indigenous Community's livelihood system, like society in general, of course interacts, socializes and produces a value system that applies in life based on a distinctive cultural system. The Baduy Indigenous Community implements local knowledge in social, economic, cultural and agricultural systems and logistics systems, in an effort to meet food needs. The method in this research is a descriptive method with a qualitative approach, which is carried out in the Baduy Indigenous Community. The Baduy community religiously believe in God, the belief of the Indigenous Baduy community is referred to as Sunda Wiwitan who believes in ancestral spirits (animism), in its development it is also influenced by Buddhism, Hinduism, and Islam. Local knowledge in the social institutions of the Indigenous Baduy Community can cover several aspects including: social aspects related to trust and leadership as well as community institutional systems, and economic aspects related to family livelihoods as an effort to fulfill food needs. Sociologically and anthropologically, the Baduy Indigenous people's paddy fields do not change the contours of the land, so as not to damage the surrounding environment used in agricultural activities, intercropping between vegetables and tubers, to maximize agricultural yields. The Baduy Indigenous People have a logistics system that is integrated with the rules of customs and traditions, to ensure the availability and authenticity of local commodities as staple food, with decent, equitable and affordable quality and sustainable to be used by the Baduy Indigenous Peoples, in supporting the fulfillment of food needs. In fulfilling other food security, it is obtained from the use of forest resources, plantations, livestock and selling accessories typical of Baduy, as well as woven fabrics to visitors, or traveling to sell, and being a tour guide for tourists visiting Baduy. Social institutions based on local knowledge, make the Baduy Indigenous People able to meet their basic needs for natural resources and existing human resources, and are carried out independently without depending on other parties, in fulfillment of food needs.

The Kasepuhan Cicarucub Indigenous farming system based on local wisdom, can play a role in the mechanism of meeting household food needs (Food Coping Strategy, the Indigenous People of Kasepuhan Cicarucub, Level I. in general, the food coping strategy at Stage I, namely 1) looking for other work, 2) changing food, 3) adding access to immediately get food, 4) doing changes in food distribution and frequency. Food Coping Strategy Kasepuhan Cicarucub Indigenous Peoples are at Level I, these conditions indicate that the mechanism of household survival in meeting food needs, including food security. Because the mechanism of food fulfillment at the household level of the Kasepuhan Cicarucub Indigenous Peoples does not take drastic steps, such as the mechanism of defending the behavior found in nerves II or III. The behavior of food coping strategy is done differently according to the problems faced by it. More and more households are taking drastic steps such as behavior at Levels II and III, showing a household that cannot stand food. This is due to a decrease in production, income to food consumption and nutritional status influenced by factors, such as.