Form Of Local Wisdom Research Articles

Development of Teaching Material Based on Local Wisdom: Strengthening Indonesian Character

Teaching materials are one of the learning components that influence achieving learning objectives. In this case, the Indonesian context’s learning objectives comprehensively build knowledge and spiritual attitudes, social attitudes, and skills. It means that the learning orientation is strengthening the distinctive character of Indonesia, namely the surface that is by the values of Pancasila. Therefore, all learning components, including teaching material, should be directed at efforts to strengthen the distinctive character of Indonesia. In this regard, this article was prepared to describe the concept of developing teaching material based on local wisdom towards enhancing the unique nature of Indonesia. The study results are that the development of teaching material found on local knowledge is a concept of developing material that utilises local wisdom to illustrate various substances/materials in the book. So that they are contextual, easy to understand, engaging, and have an impact on strengthening the distinctive character of Indonesia, namely the appropriate character with the values of Pancasila, including religious, humanist, harmonious, democratic and just. These values are expressed in various forms of local wisdom in multiple regions in Indonesia and are a source of Pancasila values. Thus, the development of local wisdom-based teaching material can be an effort to strengthen the distinctive character of Indonesia.

Local Wisdom in Traditional Malay Games as a Media for Cultural Preservation and Instilling Character Values of Nationalism in Children

This research uses ethnographic qualitative research. The purpose of this study is to examine the form and meaning of local wisdom contained in traditional Malay games in terms of ecolinguistics and preservation strategies that can be done. The data is in the form of descriptions of body movements in the steps of the game and snippets of song lyrics that show the values of local wisdom. Sources of data were children who played traditional Malay games, actors of Malay tradition, and traditional leaders. The data collection method used is the listening and speaking method with note-taking techniques through observation and interviews. The data analysis technique used is data reduction, data presentation, and drawing conclusions. The results showed that the game of injit injit semut, lu lu cina buta, tam tam buku, and wak wak udin has a form of local wisdom in the form of words, namely, poetry that is sung when playing and actions in the form of body movements that are reflected in the steps of the game. The meaning contained in the forms of local wisdom is described in four values, namely 1) the value of togetherness, 2) the value of education, 3) the value of sharing, and 4) the religious value. The game can be preserved by making game applications that can be downloaded on mobile phones with the same original game, and it can be introduced again in educational institutions, so that there will be more research on local wisdom on traditional games.

SIPAKATAU SIPAKALEBBI SIPAKAINGGE SIPAKATOU SEBAGAI NILAI DASAR PENDIDIKAN KARAKTER

The study explains the form of local wisdom of Bugis culture as a cultural value that is characteristic of the Palopo people. This type of research is qualitative. The local wisdom that develops in Palopo City is in line with the pluralistic Palopo culture that develops in Indonesia. Palopo city has local wisdom values such as humanizing (sipakatau), respecting (Sipakalebbi), remembering (Sipakingge'). These values are always preserved, so that they become the glue of religious harmony in Palopo City. The value of pluralism in the education of local wisdom, Bugis culture, embodies the concept of pesse as the value of Sipakatau, Sipakalebbi, Sipakingge, Sipakatou. Bugis culture has love and compassion for others shown by proverbs such as Mali siparappe, rebba sipatokkong, malilu sipakinge (others are swept away, helped, others fall, are helped to get up, others are out of the norm being reminded/reinforced). Palopo people value peace, love to help fellow human beings, especially if it is a fellow human being .

Laesan Traditional Arts: The Relationship of Natural Life with Human Behavior (Case Study in Lasem District, Rembang Regency)

Abstract. This study proposes to reveal the relationship between natural life and human behavior reflected in laesan. It used a qualitative descriptive approach with an ethnographic study of communication. The result achieved is that in Laesan art, humans and nature are both creatures created by God, so the relationship between the two is called a horizontal relationship. In addition to making good use of what is available in nature, humans are also required to preserve nature. Such a relationship is illustrated and expressed in the stages of the Laesan game and the use of natural materials as one of the components of the instrument in the Laesan performing arts. Laesan is a performing art in the form of a dance accompanied by beats and songs typical of Laesan. The songs sung in laesan contain good advice for humans, one of which is to regulate human life with nature. The musical instruments (tetabuhan) used are traditional musical instruments in the form of jun and roof which represent Javanese cultural values. This is a form of local wisdom that marks a good relationship between humans and nature.

Local Wisdom of Taping NIRA AREN (Arenga Pinnata MERR.) in Order to Maintain Tradition by Batak Toba Community, North Sumatra

Aren (Arenga pinnata Merr.) is a type of aren that has high potential for ecological and economic value. The purpose of this study was to determine the form of local wisdom of the Batak Toba village community, North Sumatra in tapping nira aren. The method used was a qualitative method. Data were collected by means of in-depth interviews, as well as field observations. The results of the research show that the Batak Toba people use wild sugar arens as aren wine, roof huts in the fields and wedding ceremonies. The local wisdom contained in the maragat tradition of the Toba community includes: Cultural Preservation and Creativity, mutual cooperation, honesty, positive thinking, education, politeness, and tenacity.

Konsep Sangkan Paraning Dumadi dalam Syiir Sun Ngawiti Karya Kiai Sa'dullah Majdi

The concept of sangkan paraning dumadi is always related to monotheism. In the Javanesetradition, the concept is inherent in every tradition and local wisdom, so that each individualis able to appreciate the origins of the creation of his life. One form of local wisdom is the useof syiir as a symbol. In this study, the syir that was spoken was sun ngawiti by Kiai Sa’dullahMajdi. The purpose of this study is to identify and explain the concept of sangkan paraningdumadi in the syiir. The data was obtained documentatively through a search of a numberof articles related to the syiir and the concept of sangkan paraning dumadi. It is used to findout the theoretical/epistemological concept of poetry and the study of sangkan paraningdumadi. The results of this study indicate that syiir sun ngawiti has the concept of sangkanparaning dumadi in the form of monotheism, accentuatio of manifestation as a servant, andcharity and faith in knowledge

Local Wisdom of Capital in Development in Aceh Besar Regency

Development using a centralized approach without developing community self-reliance today is unable to solve various social problems due to the lack of developing community presence in development activities. Community development will be effective when local wisdom is used as capital by utilizing existing organizations or habits at the local level. In this case, the government as the party that provides encouragement and assistance in implementing development is enough to act as a facilitator and motivator. Let the community formulate and implement the types of development activities and how to implement them. Based on this description, the objectives of this research are as follows: (1) To describe local wisdom as development capital in the study of social reality in Aceh Besar Regency. (2) To analyze the forms of local wisdom used in development in Aceh Besar Regency. This study uses a qualitative approach in describing local wisdom as development capital with data collection techniques that the researchers did through observation, in-depth interviews and documentation. The research informants were determined by purposive sampling with consideration of their experiences in social life and their personalities. The results of the study indicate that the high level of local wisdom possessed by the people of Aceh Besar Regency is caused by a strong social base, as well as the historical orientation and dimension of the formation of social values ​​and norms in social life due to the similarity of religion and kinship relations, so that it has an impact on implementation. development. Local wisdom that supports development in the form of agreements, cooperation, participation that is used as a habit can produce high cohesiveness in the people of Aceh Besar, and there is a passion for charity in carrying out development as well as a sense of volunteerism that evokes self-reliance as well as a strong sense of social solidarity in society. Local wisdom possessed by members of the Aceh Besar Regency community is used as capital in development in the form of trust, social networks and social norms that are still strong enough to support the realization of development in accordance with community expectations.

Concept of Balance in the Hindu-Balinese Community for Sustainable Tourist Park Spatial Planning

The rapid development of Bali tourism sector, especially in the tourist area of Lake Batur, lead to many changes in community cultural patterns. Several issues, such as the transition of space functions and the development of tourism designations, have not considered the environmental, economic, social and cultural conditions in the local area. Several regional policies were established in order to maintain the local wisdom of the Hindu-Balinese community and become the basis for organizing tourism in Bali. The availability of open space in a tourist attraction in an destination can be a supporting factor for tourists and local communities. This was a qualitative descriptive study. This method aims to obtain an in-depth description regarding the forms of local wisdom of the Hindu-Balinese community which contain the elements of balance which further be adjusted into spatial planning. A sustainable tourist park may be a site for the activities and interaction among local community, tourists, and also be able to become a forum for education regarding Balinese culture and the natural environment, both of which need to be preserved for the sustainability of Lake Batur tourist area which has a great potential in the development of tourism sector.

Lexicon symbolic meaning in building houses tradition on building materials selection as local wisdom in Minahasa Tombulu area

The researcher discusses some of the forms of local wisdom in relation to the tradition of building houses. This study is entitled Analysis of the Symbolic Meaning of the Lexicon in the Tradition of Building a Residential House in Preparation for Selection of Building Materials as Local Wisdom in the Tombulu Minahasa area: Ethnosemantic Studies. Research related to local wisdom is important because now people in the Tombulu area when building houses no longer follow the traditional way like the way our ancestors did in the past. The researcher explores and reveals the symbolic meaning of the lexicon like what is used in building houses as local wisdom in the Tombulu Minahasa area. The objectives of this study are (1) to identify and classify the lexicon on the tradition of building houses on the selection of building materials as local wisdom in the Tombulu area; (2) Explaining the symbolic meaning of the lexicon in the tradition of building houses in the selection of building materials as local wisdom in the Tombulu area. The method used in this study is a qualitative descriptive method. Researchers describe and explain narratively.

NGIKIS Traditional Ceremony in Ciamis Regency (Study of Meaning, Value of Local Wisdom and Its Relevance in Historical Learning at MAN 2 Ciamis)

Ngikis traditional ceremony is one form of local wisdom in Ciamis Regency which until now is still done, considering the people of Karangkamulyan believe there is a charge of meaning and values in it. The meaning and values of local wisdom, have relevance to the learning of History in MAN 2 Ciamis. The purpose of this study is to describe and explain: (1) meaning; (2) local values of wisdom; and (3) relevance of the values of local wisdom of Ngikis traditional ceremonies Ngikis traditional ceremony with history learning at MAN 2 Ciamis. The method used in this study is a qualitative method with an ethnographic approach. The data collection technique performed is 1) Observation; 2) Interview; and 3) Documentation. The results showed: 1) the meaning of the Ngikistraditionalceremony, namely: as a form of respect for the ancestors of public Karangkamulyan, and also as a means to the fence and cleanse themselves from all despicable traits, then as an expression of gratitude to God YME for the sustenance that has been given; 2) the values of local wisdom, including values: religious, social, history, culture, ethics, and compassion, compassion, Admission; 3) relevance of Ngikis traditional ceremonies to Historical learning, which can create learning based on local culture and educational value in MAN 2 Ciamis

THE CULTURAL VALUES ​​OF THE ISLAND’S INDIGENOUS PEOPLE

The cultural values of the indigenous peoples in the form of local wisdom are identities and guidelines that must be upheld. Currently, the cultural values of the indigenous peoples in the islands are already at a weakening of their identity. So that the purpose of this research is to provide a comprehensive understanding to the indigenous people of the island of Asilulu to maintain the beauty values that have been preserved since the time of their ancestors several hundred years ago. The method used in this research is qualitative in the form of case studies to re-explore the cultural values of society. It should be noted that the people in this country are experiencing a weakening of cultural values which is marked by the loss of some traditional institutions that were previously preserved and upheld. This attenuation occurs as a result of the influence of external factors and internal factors in society. The results of the research prove that the community has the desire to revive these cultural values.

Evaluation of spatial comfort on vernacular architecture in Aceh Besar District as a form of local wisdom in adapting surrounding environment

Aceh is located in a warm humid climate area. It has high relative humidity, which averages almost 80% and an air temperature of 27.50C. This study aims to evaluate the structure and material of a vernacular architectural style of the Indrapuri Mosque, located in Aceh Besar district, in relation to spatial comfort. The representation of vernacular architecture in relation to spatial comfort is the implication of the local wisdom value in designing architecture that is adaptive to the surrounding environment. In terms of spatial comfort, the study focuses on examining thermal and daylight performances. In doing this, primary data were collected by conducting a field survey and mechanical measurement. In supporting primary data, written sources as secondary data that related to the study were reviewed. The study found that a few new building materials installed have affected spatial discomfort. These new materials create a high indoor thermal performance. Concerning daylight performance, the whole interior space of the mosque receives adequate sunlight. However, a few building materials that have been replaced with new materials have affected spatial discomfort.. The study thus shows that traditional buildings are still suitable to be used in the current time. To anticipate having high indoor temperature, the installment of new material through building conservation activities should pay attention to the character of new materials close to the original building material.

Local Wisdom of Balinese People Managing Water in Tirta (Holy Water) Concept

Water is a source of life on the surface of the earth because it becomes a necessity for every organism. The need for water continues to increase, but the availability of clean water continues to decrease. Efforts to preserve important water sources are made to meet current and future water needs. Hindus in Bali have long practiced water resources conservation and managing water quality through various forms of local wisdom. Local wisdom is passed down through generations of routine activities in daily life. Water as a gift because it gives life is placed as a holy one which is then referred to as holy water or tirta. The use of tirta in various ceremonial activities causes Hinduism in Bali to be often identified with tirta religion. For Balinese people, water is a symbol of Vishnu which is a manifestation of God as the preserver of world life. Positioning water as a sacred thing has the meaning of obligation to maintain the quality and quantity of water to be maintained. Positioning the water source as a sacred area is also a form of effort to protect the springs to avoid pollution. The ceremony of mendak tirta and mendak toya became a form of local wisdom on the procedures of water use and efficient use of water. The concept of nyegara-Gunung (sea-mountain) is one of the proofs that Balinese Hindus commit to maintaining the hydrological cycle, so that life is maintained.

SOSIALISASI PENCEGAHAN DAN PERLINDUNGAN HUKUM TERHADAP KORBAN KEKERASAN DALAM RUMAH TANGGA (KDRT)

Domestic violence is an act of violence against women that is often invisible. Along with cases of domestic violence that are increasing day by day, the government issued a Law on the Elimination of Domestic Violence, with the aim that victims of domestic violence, especially women, are expected to obtain legal protection. The problem that arises then is how to protect the law against victims of Domestic Violence (KDRT) to prevent criminal acts of domestic violence. The existence of Law Number 23 of 2004 concerning the Elimination of Domestic Violence is expected to be able to provide significant legal protection for victims of Domestic Violence (KDRT). The forms of protection regulated in this law are temporary protection from the police, court protection and placement of victims in safe houses. However, the results of research, both through District Court decisions and informants, show that the form of protection for victims of domestic violence is still dominant through repressive actions (imprisonment sentences) to perpetrators, while temporary protection and permanent protection from the courts are less attention Domestic violence is an act of violence against physical, psychological, sexual and neglect in the family. Law Number 23 of 2004 concerning the Elimination of Domestic Violence (PKDRT) has regulated the protection for victims, but it does not fully fulfill the rights of victims. Criminal action, which is the goal of the Domestic Violence Law, often has a negative impact on victims, including: divorce and domestic disharmony. In addition, the imposition of a criminal offense is also contrary to other objectives to be achieved by the Act, namely: the maintenance of a harmonious and prosperous household. The PKDRT law provides opportunities for the involvement of the government, victims and the community in accordance with the idea of restorative justice which is already known by the Indonesian people as a form of local wisdom, but the protection of victims has not been fulfilled. Meanwhile, if the crime will be used in resolving domestic violence cases, it must be as selective as possible, especially if the consequences of the acts of the perpetrators of domestic violence will threaten and endanger the survival of the victim. Regarding forms of violence, violence is not merely physical in nature such as: beatings, torture or torture which easily leaves visible evidence. In many ways violence always takes many forms as well as many dimensions. Psychological violence such as constant fear, receiving threats, making someone feel humiliated, is another form that is very difficult to prove but leaves a long imprint on everyone's memory. Keywords: Violence, Domestic, Legal Protection

Kebijakan Kriminal Perburuan Burung Wallacea Di Kepulauan Aru

Hunting for birds in the Aru Islands as one of the Wallacea regions is a crime that must be overcome to prevent the destruction of Wallacea bird species in Indonesia. This study aims to analyze how the criminal policy of hunting Wallacea birds in the Aru Islands. The research method used is normative jurudic, i.e. analyzing library materials or searching documents related to the problem under study. The approach used is the statutory approach and conceptual approach. Source of data used are secondary data in the form of primary legal materials, secondary legal materials and tertiary legal materials. Data collection methods are the study of literature and analyzed qualitatively. The results showed that hunting birds on the Aru Islands if left unchecked would threaten Wallacea bird species. Efforts to control the crime of bird hunting can be done by using means of punishment and non-punishment. Non-penal means that can be applied through the application of Sasi Cenderawasi and Sasi Walet as a form of local wisdom of the Aru people in maintaining the balance of nature in which they live. While the means of punishment through the application of legislation relating to hunting animals (birds). It is hoped that the Government can add forest police personnel or Nature Conservation Center officers, improve facilities / infrastructure as support activities for the protection and supervision of the nature reserve area. In addition, community participation must be increased through awareness to obey the Sasi rules as local wisdom.

Strategy to Maintain Hading-Hoba Mulung in Capture Fisheries Activities In Pantar Barat District, Alor Regency

One form of local wisdom in the management of natural resources in coastal and marine areas that is still running today in Alor Regency is Mulung in the customary area of the Baranusa Kingdom, West Pantar District, which had been lost for decades.

The Actualization of Religiosity and Community Togetherness in Tawang Susukan Village, Semarang District in Tradition of Sedekah Bumi Merti Desa

Sedekah Bumi Merti Desa is one of the typical traditions of the Javanese community which is carried out by farmers in Tawang Susukan Village, Semarang Regency during the harvest season or the period before the planting season. The purpose of this research is to describe (1) the reconstruction of the Sedekah Bumi Merti Desa in Javanese culture which is held in Susukan Village, Semarang Regency which is full of local wisdom, and (2) the aspects of religion and the spirit of sharing values among community members. This research uses descriptive qualitative methods with hermeneutic studies as research strategies and approaches. Data collection techniques are obtained through observation, deep interviews, and documentation. The results of the study indicate that Sedekah Bumi Merti Desa is still practiced by farmers in Susukan Village, Semarang Regency from generation to generation with more modern models and components. This tradition is a form of the local community’s gratitude to God for the crops. Furthermore, sharing crops among the local community is done in order to strengthen brotherhood and togetherness. The novelty of this research is to analyze the processions and values in Sedekah Bumi Merti Desaas a form of local wisdom that is still surviving to the present time in the midst of global modernization.

Tabot Culture: Local Wisdom of the Bengkulu Community and Effort to Preserve it

This study aims to analyze and describe the values of local wisdom in the Tabot culture in the community, as well as efforts to preserve the values contained in the Tabot culture. This study uses a qualitative approach. Data collection techniques using interviews, observation, and documentation. The data analysis technique uses an interactive pattern of Miles and Huberman data. The results of this study indicate that the form of local wisdom of the Tabot culture consists of local wisdom in the form of musical instruments used in the Tabot ceremony, traditional clothing, and the local language used as well as food and drinks. While local wisdom is intangible in the form of values contained in the Tabot ceremony, including the prayer of salvation which contains the meaning to always remember Allah SWT, asking for the safety of the hereafter, and safety during the implementation of the Tabot ritual. Efforts to preserve Tabot culture are influenced by several inhibiting berdoas, including the lack of support from the local government, negative perceptions of non-Tabot communities towards Tabot culture, conflicts among Tabot family members, and the values contained in each Tabot ritual are less socialized. As for the supporting berdoas in general, there is sosial support from several parties, namely support from the descendants of the Tabot family, support from the community, and support from art studios in Bengkulu.

Community Participation in Natural Disaster Mitigation Based on Local Wisdom "Adat Cao Mukak Imbo" North Bengkulu Regency of Bengkulu Province Indonesia

Environmental damage has a direct impact on human life judging by environmental problems that are increasingly rampant. This damage is caused by human activities that are not environmentally friendly that always occur so that environmental damage does not occur continuously for human life in the future need better recovery. Community participation can be given in the form of thoughts/ideas, materials, energy, and skills to help the success of disaster management programs. The method used in this research is the ethnographic method about the Rejang tribe community as the center of competency cultivation including qualitative research type. Local wisdom of Cao Mukak Imbo Custom in Rejang tribal communities is very rich in forms of local wisdom can be in the form of values, norms, beliefs, and special rules. The form of local wisdom Cao Mukak Imbo Custom is very instrumental in disaster mitigation as for the prohibition contained in the local wisdom is the rule of working on land steep areas or around waterfalls if we review in fact because these areas are water catchment areas and when cultivated and planted plants such as palawija can trigger landslides or floods. Preserving the culture we have will encourage the skills and knowledge possessed by local communities. Local wisdom a noble value prevailing in the community's life system to protect and manage the environment wisely and wisely so that the environment is maintained sustainably.

Local Wisdom of the Wetland Swamps Agricultural System for a Sustainable Environment

This study aims to examine the floating rice nursery techniques as local wisdom of agricultural systems on wetland swamps, and the characteristics of wetland swamps. The research method used is ethnography, which aims to describe in detail the themes or perspectives that originate from the phenomenon and the interaction of individuals or groups in culture. The results showed that the Ogan ethnic in Pemulutan had carried out a wetland swamp farming system for generations. This agricultural technique utilizes wild plants such as swamp grass (berondong) and freshwater algae (reamon) as a medium for floating rice nurseries. The use of natural resources around agricultural land is a form of local wisdom in preserving the environment. Wetland swamp agro-ecosystem with local wisdom of floating rice nurseries can maintain a sustainable ecosystem and environment. The agricultural land of the Ogan community is dominated by swollen or shallow patches of around 6.289 hectares or 59,1 per cent, middle swamps of 3.309 hectares or 31 per cent, the remaining 9,9 per cent or 1.058 hectares are deep swampland. The potential land for farming which shallow land and middle land.