The power of local wisdom in Hadih Maja : Mitigating social conflict in Aceh through oral tradition

This study interpreted the religiosity aspect of the Hikayat Prang Cumbok as a method of resolving social and ethnic conflicts in Aceh. What were the problems explored by the value of religiosity that caused the emergence of social conflicts in Aceh, and what concepts of religiosity were the alternative resolutions for resolving these social conflicts? The data collection method used was the manuscript study method. The data was taken from the text of the Hikayat Prang Cumbok because this saga is powerful in telling the reality of social conflict in Aceh. The data were analyzed in descriptive qualitative. The results of the study showed that the aspect of religiosity that appears in the Hikayat Prang Cumbok can be seen in three forms: (1) social religiosity, (2) divine religiosity, and (3) universal religiosity. The religiosity aspect of conflict resolution in this saga is based on reasons of faith and morality. Aqeedah is related to the relationship with Allah (hambluminallah), while morality is related to the relationship between humans (hambluminannas) and humans and the universe. From these three things, it can be seen that morality towards humans and the universe cannot be separated from morality towards God.

Oral tradition is a part of culture that is spread and passed down traditionally from one generation to the next in a different version. The presentation is in the form of oral which can be accompanied by examples of actions and reminder aids. The Simalungun community have an oral tradition, one of them is taur-taur, which is an oral tradition in the form of poetry or song that is sung when the manggar enau is tapping. This oral tradition is associated with the legend of the growth of enau trees in Simalungun. With the growth of enau trees (Arenga pinnata), maragad activities has come, namely tapping enau sap. The Simalungun people called enau as bagod. Before taking sap from an enau tree, there is a tradition that carried out by tappers, namely humming in a sad and mournful tone (taur-taur). The community believes that this tradition must be carried out if you want the enau tree to put out a lot of water. In this series of activities, the various local wisdoms that has come and needed to be revitalized. To revitalize local traditions and wisdom, an appropriate research is carried out, namely the research of oral traditions and local wisdom. This research discusses about the form, function, and meaning of taur-taur, performance (components, stages, symbols), and local wisdom contained in the maragad tradition. The method used in analyzing the problem is a qualitative method with field research techniques. There are two theories applied, namely the theory of oral tradition and the theory of local wisdom. As stated by Finnegan, it is stated that maragad activities are passed down from generation to generation without experiencing significant changes, traditions are conveyed with guidance, direction, and practice within the family sphere, this oral tradition is carried out in stages. Meanwhile, the forms of local wisdom that found in the maragad oral tradition include helping, mutual cooperation, discipline, gratitude, hard work, honesty, gender management, preservation and creativity, culture, positive thinking, and education. Keywords: oral tradition, taur-taur, maragad, and local wisdom

Etymologically, in general, the word sangke means hanging or storing, and the word hudali means hoe. It is a local wisdom that is passed down from generation to generation and is literally interpreted as the activity of storing agricultural tools after the rice planting period is over. This tradition is interpreted as a traditional tradition that aims to give thanks to God Almighty and also to establish a sense of community cohesiveness in Pantis Village. This study aims to describe the stages of the Sangke Hudali tradition, describe the functions in the oral tradition of Sangke Hudali, describe the values ​​of the oral tradition of Sangke Hudali. The theory used is the theory of oral tradition proposed by Sibarani. In this research, descriptive method is used. Oral tradition is a traditional cultural activity of a group of communities that is passed down from generation to generation from oral media from one individual to another from verbal composition and other non-oral traditions. The results obtained in this thesis are six stages of the sangke hudali tradition, namely martonggo sahuta, maneat horbo, mangalahat, marsipanganon, martangiang tu nausea, mandok hata sahuta. The function of the sangke hudali tradition, and nine oral tradition values ​​in each stage of the sangke hudali tradition, namely piety, gratitude, love, hope, sacrifice, sincerity, politeness, morals and kinship. Keywords: oral tradition, Sangke Hudali, tradition

13-15. centuries; It was a period when political, social, and economic turmoil and social conflicts were seen intensely in Anatolia. During this period, when the power struggles continued violently, the people of Anatolia retreated into their shells in despair and began to gather around the Turkmen dervishes. At this time when literary and cultural life was impoverished under the influence of foreign cultures, it was seen that Sufi movements and oral literature tradition had increased. The people, who could not know Arabic and Persian sources or could not access a limited number of Turkish works, tried to meet the need to read and listen to the folk literature goods that continued in their language and oral tradition, and the Seljuk society, which experienced a state of social collapse with what they learned from this, embraced the anecdotes of Nasreddin Hodja, which represented an important sage type of the period as a moral hub. In his anecdotes, there are solutions to every aspect of society that is flawed/disrupted. Articles about Nasreddin Hodja’s anocdotes were selected among many text publications by considering certain criteria. Here, rather than one of both the anecdotes belong to Nasreddin Hodja or not, more emphasis is placed on whether thet are told in the tradition of Nasreddin Hodja. This article is aimed to address the basic values of the Ethic organization from selected anecdotes of the teacher. Keywords: Ahi-Order, Nasreddin Hodja, Nasreddin Hodja Anecdote, 13-15th Centuries, Oral Culture, Principles of Ahi-Order.

Simeulue, located in the Indian Ocean, has attracted a lot of people’s attention after the tsunami hit the region in 2004. The low number of casualties in Simeulue compared to other affected made the island a spotlight for further research. Some people argue that some forms of oral traditions exist among the people of Simeulue have played a role in saving many lives from the impact of the disaster. Nandong is a popular oral tradition in Simeulue. This oral tradition is important and considered as local wisdom because it contains norms and values inherited by the Simeulue community from generation to generation. This article aims to explore the substance and existence of this local wisdom in the Simeulue community. This study was conducted using qualitative methods. Our research data were collected during fieldwork through interviews, participant-observation and archival reviews. This research found that nandong is a distinctive oral tradition that is different from other oral traditions exist in Simeulue such as buai, nanga-nanga, tokok-tokok and nafi-nafi. This study argues that nandong is the most influential oral tradition among the Simeulue community. Unfortunately, the future existence of nandong in Simeulue is at risk of extinction since not many people, especially the young generation, in Simeulue today eager learn the rich and profound teachings contained in nandong.

This study analyzes religious-political contestation dynamics fueling social conflict in Aceh, Indonesia, through qualitative analysis of interactions between orthodox Dayah institutions and minority Dike Situek practitioners. Employing conflict theory with empirical data from interviews (n=32), participant observation, and document analysis, three critical mechanisms emerge: 1) Majority religious actors strategically stigmatize minority groups to consolidate political power; 2) State-endorsed fatwas institutionalize marginalization, transforming religious authority into socioeconomic capital; 3) Effective conflict resolution necessitates cultural mediation frameworks reconciling orthodox and cultural Islamic perspectives. The findings advance socio-religious conflict theory by demonstrating how state-religion alliances escalate majority-minority tensions, while proposing policy interventions for institutional accommodation of minority practices. Limitations include insufficient historical documentation of Dike Situek origins, highlighting the urgency of oral history preservation. Contributing to global discourse on post-conflict religious pluralism, the research advocates localized cultural approaches to mitigate politicized religious tensions in transitional societies.

This study analyzes religious-political contestation dynamics fueling social conflict in Aceh, Indonesia, through qualitative analysis of interactions between orthodox Dayah institutions and minority Dike Situek practitioners. Employing conflict theory with empirical data from interviews (n=32), participant observation, and document analysis, three critical mechanisms emerge: 1) Majority religious actors strategically stigmatize minority groups to consolidate political power; 2) State-endorsed fatwas institutionalize marginalization, transforming religious authority into socioeconomic capital; 3) Effective conflict resolution necessitates cultural mediation frameworks reconciling orthodox and cultural Islamic perspectives. The findings advance socio-religious conflict theory by demonstrating how state-religion alliances escalate majority-minority tensions, while proposing policy interventions for institutional accommodation of minority practices. Limitations include insufficient historical documentation of Dike Situek origins, highlighting the urgency of oral history preservation. Contributing to global discourse on post-conflict religious pluralism, the research advocates localized cultural approaches to mitigate politicized religious tensions in transitional societies..

This socialization activity aims to provide an understanding to the community and students about the importance of inheriting the values ​​of local wisdom of the Jambi Malay oral tradition in the digital era. The issues that are socialized include: 1) How are the efforts to inherit the values ​​of local wisdom in the oral tradition of the Jambi Malay community in the digital era? 2) How many oral traditions of the Jambi Malay community have been documented and recognized as national cultural heritage? 3) What local wisdom values ​​​​in the Jambi Malay oral tradition need to be inherited. The results of the socialization include: 1) Efforts to inherit oral traditions in the Jambi Malay community in addition to being documented and disseminated via the internet, 2) The community and students have an understanding of the values ​​​​of local wisdom contained in the Jambi Malay oral tradition. 3) Local wisdom values ​​​​related to: responsibility, politeness, respect for time, honesty, respect for guests and others.

The study of oral traditions needs to be encouraged as a form of effort to preserve local wisdom values. One oral tradition that has not been widely studied is the healing mantra of the Osing people. This research aims to describe the values of local wisdom in the oral tradition of healing mantras of the Osing people of Banyuwangi Regency from an anthropolinguistic perspective. The research method used is a qualitative research method with a Spradley ethnographic approach consisting five research steps. This research data collection is classified based on primary data. Primary data were obtained through interviews with native sources in Ngaliyan Village, Rogojampi District, Banyuwangi City. Data were collected using interview, listening, and speaking methods. The collected data were analyzed based on three main components: data reduction, data presentation, and conclusions or verification. This research found four forms of local wisdom values in the oral tradition of healing mantras of the Osing Community, which include: (1) the value of asking God for healing, (2) the value of asking God for an abundance of grace, (3) the value of abstaining from acting carelessly, and (4) the value of the benefits of plants and nature. These four local wisdom values are depicted through a series of excerpts from the healing mantras of the Osing Community, Banyuwangi Regency, which has a wealth of distinctive traditions. Local wisdom values such as national wealth need to be cared for, including the oral tradition of Osing's magical mantras. In the modern society, the existence of this oral tradition is increasingly fading and will gradually fade if it is not preserved.

This socialization activity aims to provide an understanding to the community and students about the importance of inheriting the values ​​of local wisdom of the Jambi Malay oral tradition in the digital era. The issues that are socialized include: 1) How are the efforts to inherit the values ​​of local wisdom in the oral tradition of the Jambi Malay community in the digital era? 2) How many oral traditions of the Jambi Malay community have been documented and recognized as national cultural heritage? 3) What local wisdom values ​​​​in the Jambi Malay oral tradition need to be inherited. The results of the socialization include: 1) Efforts to inherit oral traditions in the Jambi Malay community in addition to being documented and disseminated via the internet, 2) The community and students have an understanding of the values ​​​​of local wisdom contained in the Jambi Malay oral tradition. 3) Local wisdom values ​​​​related to: responsibility, politeness, respect for time, honesty, respect for guests and others.

The focus of the problem in this study is the values of local wisdom within two oral traditions of Warag-Warah and Ringgok-Ringgok of Komering Tribe, South Sumatra. This study aimed to identify and to describe elements of local wisdom within those oral traditions. In addition, this study was established as a real effort to explore, to inventorize, and to document the oral traditions of Komering society. A descriptive method was applied in this study. The data were analyzed by applying qualitative approach on ethnographic elements to demonstrate and explain the value of local wisdom within those oral traditions. The theory applied in this study were oral literature and local wisdom. The conclusion from the analysis proved that there was a concept of social relations among individuals, among individuals and society, among social groups, and among individuals and their God. The value of local wisdom that had been identified were: 1) belief in God, 2) deliberation, 3) responsibility and 4) helping each other. The actualization of the value of local wisdom within the oral traditions of Warag-Warah and Ringgok-Ringgok was in form of behaving in ways that help each other, solving problems by means of deliberation and responsibility. Keywords: Oral tradition, warah-warah, ringgok-ringgok, local wisdom values.

As a background of this research, the oral tradition is an ancestral heritage that influences various aspects of a society's life as an identity of local wisdom. Apart from containing moral messages, oral traditions are often linked to the original character. Also, oral traditions cannot be separated from their role in the tourism industry. Many tourist objects are offered because they have fascinating oral traditions to attract tourists. The role of oral traditions in the tourism industry should be mapped to develop various sectors. This study aims to identify the role of oral traditions in developing ecotourism in Indonesia and Japan. The method used in this research is literature study and interviews. The result shows that in Indonesia and Japan, oral traditions still immensely attract tourists to come to the tourist spot. Many tourists who come to ecotourism spots want to enjoy vacation or to recover from any disease. This condition makes the government and the local civil conserve their ecotourism spot. In conclusion, this study indicates four roles of oral traditions in the development of ecotourism, namely as a means of attracting tourists' interest, as a means of developing tourist areas, as a means of developing tourism products, and as a means of developing human resources.

Oral traditions were used in ancient India as the main source of knowledge storage and transmission between generations. Prior to the invention of the written script, all forms of knowledge, including philosophy, science, literature, law and religion, were handed on orally, with the use of very complex mnemonic and pedagogical means. This paper will examine the techniques, ideals and effectiveness of oral knowledge preservation in ancient India with a focus on the Vedic tradition, epics, Puranas and classical Sanskrit literature. The schools were based on memorization, chanting, and student-teacher interpersonal communication, which guaranteed their accuracy and continuity. The paper will look at the role of the guru-shishya relationship, mnemonic device, repetition and performance in the preservation of intellectual and cultural heritage. Moreover, it examines the ethical and social aspects of knowledge transmission and tries to underline the role of the teacher and the moral discipline that the student should have. The study also compares ancient oral practices with contemporary pedagogical theories such as active learning, experiential learning and community-based pedagogy. The paper shows that oral traditions were incredibly efficient and resilient in the preservation of intricate body of knowledge over the course of millennia by examining classical texts, historical documents and modern scholarship. The paper contends that the study can offer crucial information about these approaches to contemporary education and cultural preservation, especially in those situations when the intangible knowledge, local wisdom, and cultural heritage can face the threat of disappearing. The example of oral traditions in ancient India can be taken as an illustration of the fusion of pedagogy, memory, ethics, and community that provide powerful lessons on how sustainable knowledge maintenance and intergenerational learning can be implemented.

This study explores the potential of Acehnese oral traditions, including fables, pantuns, and poems, as learning media to enhance students' creativity, motivation, and critical thinking skills. Using a qualitative approach, this study evaluates the effectiveness of these oral traditions in creating interesting, innovative, and meaningful learning experiences. This approach is expected to be an innovative solution to the challenges of contemporary education that often tend to ignore local cultural values ​​in their learning practices. This study uses a qualitative approach. In its implementation, this study combines several data collection methods, namely classroom observation, interviews with teachers, and analysis of teaching materials. The teaching materials used in oral tradition-based learning are also analyzed to identify cultural elements that are integrated into the learning materials. The findings show that the integration of local cultural values ​​through oral traditions not only increases students' enthusiasm for learning, but also develops critical thinking and collaboration skills. These oral traditions present a great opportunity to connect learning with local wisdom, resulting in a more relevant and character-oriented learning process. Recommendations from this study include the need to align oral tradition-based learning methods with modern curricula to achieve optimal learning outcomes, while ensuring the preservation of Acehnese cultural heritage among the younger generation.

This research discuss about the oral tradition mamongoti bagas ( enter new house) in Batak Toba society. The theory used is theory text, kotex and the context and local wisdom .The Method used is descriptive qualitative. The data is series of the event enter new house in Batak Toba society.The results show that text in the event enter a new house in Batak Toba society has a meaning to form new social relationships. Kotex contains elements prosemik where there is a pause of speakers, sotah we know position of person in the event enter a new house in Batak Toba society. The context is about context situation, social and place.The event enter new house contains three local wisdom, namely thanksgiving, harmony and peace, and caring environment. It can be concluded that oral tradition enter a new house in batak toba society contains local wisdom tah must be protected and preserved.Key Words : mamongoti bagas, Batak Toba Society, oral tradition, local wisdom