Historically, humans have long lived with elephants. In paintings in European and North African caves, elephants are described as prey to pre-agricultural societies. At least 30,000 years ago, the palaeolitikum community in Europe used elephant ivory for ornaments or decorations. From the paintings in rocks in caves and elsewhere in South Africa, elephants are animals hunted by humans and this tradition is still preserved by some indigenous tribes of Africa. In general, since the past including the prehistoric period, elephants are animals used as burden animals, objects for respect, pests for agriculture, as symbols and exploited for consumption and ivory.
In Asia, the history of the elephant into a mountaineering animal including burdened animals or for an unknown tribute of its origin. However, the use of this elephant was known before the Greek invasion of Asia. 5000 - 1000 BC, the use of elephants was recorded in the Sind valley, then the invasion of Aryans who used elephants was recorded in Sanskrit in Matanga - Lila script by Nilakantha. the use of elephants by humans was recorded 5000 years ago in India for war purposes, constructing and transporting logs. In India, in the 5th or 6th century BC, Gajahshastra emerged as an ancient literary book on knowledge relating to the management of elephants mainly for religious means, means of transport and mahout relationships with elephants.
In India, the taming of wild elephants is done by various methods. Up to British colonials in India, elephant taming is done for the benefit of individuals or the interests of the state as a means of conveyance in timber concessions and to help the war. Later, records as a tribute and in religion are recorded in India, Burma, Sri Lanka to Indonesia.
Asian cultures recognize Asian elephants as symbolic animals. Elephants often symbolize wisdom, strength, and holiness as the greatest land animal. They are considered charismatic, wise, majestic, courageous, and patient in Asian cultures; there are thousands of stories about elephants. As a cultural and natural heritage, elephants play an important role in the history and life of both religious communities and powers, as well as legends and folklore in general. Examples include historical and religious documents and stone sculptures on the walls of temple ruins or historical buildings. In many Asian countries, elephants are regarded as having a "higher" strata of other animals. Ceremonies in traditional customs use elephants to carry rulers and valuables.
During the reigns of the Kings of Myanmar, India, Thailand and Laos, tamed elephants were used for local religious ceremonies. Myanmar and Thailand consider a very rare and unusual white elephant to be a very significant sign of luck, national pride, and power for their country. White elephant can be contested by two powers until it leads to war.
A significant historical and cultural example of the elephant from Thailand involves the legend of the Buddhist relics of the fourteenth century. King of Kuena immortalized heritage with elephants in the flower garden Royal Monastery "Wat Suan Dok" is located in Chiang Mai. This shows supernatural powers when the elephant is guarded. A wildlife sanctuary was later established there along with Wat Phrathat-Buddha for a monastery near the top of Doi Suthep mountain. Elephants are often used as metaphors in Gautama Buddha preaching. They are also often associated with life and the story. In the Jataka of the Buddha appearing in various forms of animals in his past life, elephants often appear with high moral values, while many of the stories of elephants as symbols of wisdom.
Buddha Gautama has a close and intimate relationship with elephants for many years when he was young and as a prince. Prince Gautama later left the palace, living in the forest and riding an elephant. In his wandering with an elephant, he observes the sick, the old man, a dying man, and the people affected by the suffering. This young prince of Gautama who took them out of suffering. There is an interesting story, a male elephant surrendered by the Buddha. The Buddha stood on the ground where the position of the male elephant was only a few feet away. Then, the voice of the Buddha is radiated through the female elephant. This causes the male elephant to kneel on the ground and become peaceful and friendly towards the Buddha (Henning 2002). In the context of coexistence, the human needs of elephants and religion (the object of reverence) are the primary values.
The paradigm of the coexistence of elephants and humans is that at that time it ranged from the use of elephants to humans and religious factors (objects of respect or symbols), no ancient records explain the relationship of elephants to humans in the context of ecology or natural interaction in nature, ethnoelephantology approach. For that reason, the paradigm of elephant coexistence - human in the past or in the view of human or religious need is the unrelenting view in creating an integral life arrangement between wild elephant and human in nature or in real life.
If it refers to the definition of ethnology, learn the culture or customs of society so as to provide a better understanding or knowledge about the habits, manner and behavior of the community. In Locke 2013 illustrates that ethnology for elephants or called ethnoelephantology is a human and living elephant sharing space and resources, there is an intersection or intersection between mind and sense between the two, there is a pattern of elephant relationships with humans, nature and culture are integrally intertwined. This relationship pattern is viewed from history, ecology and the relevance of both existence in the social level and part of nature.
In this context, referring to the definitions of Kollar 1783 and Locke 2013, ethnoelephantology, coexistence becomes part of the elephant culture against other living things (in this case human beings) in order to nurture their life in a harmonious or integral way. Locke 2013 states that we need to look at elephant and human conflicts in other ways, for example, in developing conflict mitigation strategies without elephant barrier barriers such as unnecessary use of electric fencing (or using the least of these tools primarily to limit settlements) or ditches elephant. In addition, the future strategy that coexistence is built by encouraging the management or arrangement in humans in viewing the conflict of human elephants. In a multi-species approach, the creation of a space or corridor for elephants, the elephant's ethnoecological approach, especially the development of elephant interaction and tolerance with humans and governance is a better approach.