Local wisdom is a wisdom of noble values that is still wise and relies on a philosophy of behavior and ethics. Batak Toba has a wisdom that regulates the system and life patterns of others, known as Dalihan Na Tolu. This paper discusses how the Dalihan Na Tolu philosophy affects the kinship system in the Batak Toba community and its benefits for the wider community. To interpret the data, this paper uses a qualitative method with a content analysis approach to analyze in depth what is in a discussion in the text, which can be grouped according to the theme or material to be studied. Dalihan Na Tolu is connected from the old belief of the Batak Toba tribe to Mula Jadi Na Bolon (God of the universe) who also rules the three realms, namely the heavens, the earth and after death. Dalihan Na Tolu has a philosophy, namely somba marhula-hula, manat mardongan tubu, and elek marboru”. It means that every Batak person must respect / obey his wife's family, be careful with family members and be obedient to his husband's side. The cultural system of dalih na tolu is required to behave helping or caring for relatives at every opportunity and this behavior for the Toba Batak people is perceived as a high value and is also a noble and noble act. In fact, the Dalihan Natolu philosophy is not only for the Batak people, because fair, social and religious values are the needs of every human being.
Since ancient times the Javanese people have been familiar with the belief system. Before Islam came the beliefs of Animism and dynamism as well as Hindu and Buddhist religions had already developed in Javanese society. Islam is accepted in Javanese society with youth and peace, because preachers have a high tolerance for Javanese culture. One of the forms of cultural acculturation or inherent in the soul of Javanese society is the Nyadran tradition. The Nyadran tradition is a symbolic ritual that is full of meaning Nyadran traditional ceremony includes partially oral folklore because in it there is a form of oral fochlor, namely the prayers used in the ceremony and there is also a form of non-verbal folklore in the form of uba rampe in the ceremony. In socio-cultural terms, the implementation of nyadran tardisi is not only limited to ceremonial cleaning of ancestral burials , salvation (kenduri), making apem cakes, compote, sticky rice, and various snacks from the market which are used as elements of "offerings" as well as being a prerequisite for the ritual prayer procession. However, the nyadran ritual in a socio-cultural context has also become a medium of friendship between families and communities, as well as a social, cultural and religious transformation. Nyadran is an expression and expression of social piety in a society where a sense of mutual cooperation, solidarity, and togetherness is the main pattern of this tradition.
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