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Journal articles on the topic 'Wisdom'

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Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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1

Foster, Charles. "Loving Wisdom, Living Wisdom, Teaching Wisdom." AJOB Neuroscience 13, no. 4 (October 2, 2022): 262–64. http://dx.doi.org/10.1080/21507740.2022.2126542.

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2

Zahroul Fitriyah, Chumi, and Rizki Putri Wardani. "Analisis Kebutuhan Pengembangan LKPD Berbasis Kearifan Lokal Daerah Banyuwangi di Sekolah Dasar." Jurnal Pemikiran dan Pengembangan Sekolah Dasar (JP2SD) 10, no. 1 (April 10, 2022): 62–73. http://dx.doi.org/10.22219/jp2sd.v10i1.20396.

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LKPD is one of the learning materials developed by the teacher. Integrating LKPD with local wisdom can lead the students to learn well while at the same time know about Banyuwangi local wisdoms. There are so many kinds of Banyuwangi local wisdoms, among others, Batik Blambangan, Tumpeng Sewu Tradition, Barong Ider, Barong Kemiren, and Endhog endhogantradition. Banyuwangi, located in the east of Java island, is known as “The Sunrise of Java” due to the sun rising firstly in this region. Besides, Banyuwangi is also famous as the Using Region that has unique local wisdoms. The objective of this study is to describe a preliminary study about local wisdom LKPD in the Bayuwangi region, including curriculum analysis, integrating local wisdom by theme mapping, and deciding lessons based on the basic competence and indicator. The study uses descriptive qualitative with teachers in Banyuwangi as the research subjects selected using purposive sampling technique. Moreover, the data collection used observation, documentation, and interview. The study was started by doing a preliminary study with curriculum analyses related to LKPD, mapping materials, determining LKPD, and making LKPD. Based on observation, LKPD made by the teachers were not linked to local wisdom. Therefore, improvement is needed to develop LKPD based on Banyuwangi local wisdoms. In addition, local wisdom LKPD can help students to know the value of local wisdoms in the LKPD integrated with the lessons. In the end, it is expected that there will be LKPD developed by the teachers by incorporating local wisdoms
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3

Urbano, Arthur. "“Read It Also to the Gentiles”: The Displacement and Recasting of the Philosopher in the Vita Antonii." Church History 77, no. 4 (December 2008): 877–914. http://dx.doi.org/10.1017/s0009640708001571.

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In his correspondence with the Corinthian community, the Apostle Paul addressed the problem of factionalism, his criticism aimed particularly against a faction of educated members who regarded their knowledge as evidence of social superiority. He countered these types of claims to superiority by proposing a dichotomy of wisdoms—“the wisdom of this world” and “God's wisdom”: Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God's wisdom, secret and hidden, which God decreed before the ages for our glory.
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4

Danuwidjojo, Jusuf, Fandy Iood, and Yuanita FD Sidabutar. "KEARIFAN LOKAL MELAYU SEBAGAI IDENTITAS KOTA BATAM." Jurnal Potensi 1, no. 2 (September 1, 2021): 22–28. http://dx.doi.org/10.37776/jpot.v1i2.770.

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Indonesia is a country rich in local wisdom spread from Sumatera to Papua. The local wisdom has guided the community to live and survive in life. The local wisdom possessed by Indonesia is diverse, ranging from local wisdom in the field of Indonesian language and literature, the field of community life, agriculture and animal husbandry, the culinary field, the economic field, to the tourism sector. However, there are still many local wisdoms that have not been explored or recognized by the Indonesian people, especially the younger generation of the nation's successors. Describe Malay local wisdom as the identity of Batam City. The approach used is qualitative with descriptive analysis method. Malay local wisdom is at the core of the Malay tradition, a cultural strength and an important source of its human identity. Without local wisdom, Malays will lose their identity.
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5

Cronin, James E. "The Wisdom of Conventional Wisdom." Journal of Economic History 47, no. 3 (September 1987): 775–77. http://dx.doi.org/10.1017/s0022050700049123.

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6

Muharom Albantani, Azkia, and Ahmad Madkur. "Think Globally, Act Locally: The Strategy of Incorporating Local Wisdom in Foreign Language Teaching in Indonesia." International Journal of Applied Linguistics and English Literature 7, no. 2 (March 1, 2018): 1. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.2p.1.

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Indonesia is well-known for its diversity of ethnicity, language, religion and tradition. This gives birth to the emergence of local wisdom in every region in this country. Local wisdom is certainly very meaningful because it is a part of characteristic of the nation. Unfortunately, many today’s young people are not familiar, even do not know, with their local wisdoms. This should be paid more attention since local wisdom is one of the self-identity of the nation. One of strategies to preserve and inherit local wisdom is by integrating it into all lessons, including foreign language, taught at school. Local wisdom needs to be in instructional activities of foreign language teaching, even though they need to learn foreign languages, they would not lose their real identity. The application of this concept is not only to equip the students with linguistic competence but also to provide them with cultural competence. This paper discusses the importance, the reason and the practical ways of integrating local wisdom in foreign language teaching for Indonesian students. It is concluded that the integration of local wisdom is very essential and it could be executed by including the local wisdom values into the materials, allocated time for discussion on local wisdom, classroom activities and the process of teaching linguistic skill.
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7

Vandamme, Fernand. "Intelligence, AI, ChatGPT, Wisdom, Artificial Wisdom: AW: a Box of Pandora?" Communication & Cognition 56, no. 1-2 (June 2023): 59–100. http://dx.doi.org/10.57028/c56-059-z1039.

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In preliminary remarks we look to the challenges concerning cruelty, arbitrariness, hypocrisy between humans and AI? In this perspective we start with elaborating the cultural meaning of the myth of Pandora. In this light we look for the complementarities among intelligence, AI, wisdom and AW: Artificial-Wisdom. We tried to elaborate the difference between these, and to look for the different elaborations, uses and abuses. The problems on the abuses of these methods are more dependent on the features and targets of the human users of these technologies rather than on the features and properties of these technologies. Moreover we pay a lot of attention to the domain dependencies of intelligence- wisdoms forms and features. Finally a conclusion is reached with switching Hesiod’s Box of Pandora into a bridge between Indo-European dualism and Mesopotamian Sumerian Asian Harmony-monism through wisdom and Artificial Wisdom (AW).
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8

Wahyuningsih, Sri, and Dina Novita Wijayanti. "The Role of Youtube in Promoting Indonesian Local Wisdom in Industrial Revolution 4.0 Era." AT-TABSYIR: Jurnal Komunikasi Penyiaran Islam 8, no. 1 (June 30, 2021): 1. http://dx.doi.org/10.21043/at-tabsyir.v8i1.8878.

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<p>There are some Indonesian local wisdom that have not been promoted yet. Consequently, some people will not access them due to less promotion. Hence, Indonesian should keep all of the local wisdoms in appropriate ways. One of the ways is by using promotion the local wisdom through youtube. This paper explores the promotion of Indonesian local wisdom through social media particularly YouTube and the values of local wisdom. It used a qualitative method. Data were primarily collected through documentation of eight videos created and uploaded into YouTube by the students in the department of Islamic broadcasting and communication from the fifth semester at state Islamic Institute of Kudus. The result reveals that social media have been beneficial for promoting the local wisdom especially in Central Java. Indeed, social media offers flexibility and mobility for people in uploading the videos of Indonesian local wisdom into YouTube, it offers an opportunity to expand the Indonesian local wisdom through widespread social networking around the world and fostering their innovation of making amazing videos and contents. The values of local wisdom include beliefs and religion, Indonesian local culture and traditions, local food promotion and business production, Indonesian architecture and heritage, nature and environment preservation.</p>
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9

Megayanti, Sandra, and Arie Elcaputera. "ANALISIS KEARIFAN LOKAL MASYARAKAT BENGKULU DALAM FESTIVAL TABOT BERDASARKAN RECEPTIO IN COMPLEXU THEORY." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 4, no. 2 (December 8, 2019): 111. http://dx.doi.org/10.29300/imr.v4i2.2826.

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Abstact : Local wisdom is part of the field of community life that reflects the cultural values. Every region in Indonesia has its own local wisdom, some of which is still preserved today. For the example, one of the local wisdoms in Bengkulu community, Tabot festival which is routinely held every year that it has religious values and local culture. But in its implementation, there are things that are debated, especially regarding the tendency for practices that are contrary with the values of Islam. Therefore, in this article will discuss about the local wisdom of the Bengkulu people in the Tabot Festival and the concept of the Tabot Festival based on the Receptio In Complexu theory.Keywords: Local Wisdom; Tabot Festival; Receptio In Complexu Theory.
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10

Irma Yuli Aritonang, Robert Sibarani, and Alemina Br Perangin-Angin. "Local Wisdom of the Martumba Tradition of the Toba Batak Community in Sianjur Mula-Mula Village, Samosir Regency, North Sumatra: Anthropolinguistic Study." East Asian Journal of Multidisciplinary Research 1, no. 11 (December 28, 2022): 2417–24. http://dx.doi.org/10.55927/eajmr.v1i11.2341.

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This study aims to describe local wisdom in the martumba tradition in the Toba Batak community in Sianjur Mula-Mula Village, Sianjur Mula-Mula District, Samosir Regency, North Sumatra Province. Local wisdom in the martumba tradition can be seen in every tumba in that tradition. Local wisdom is a cultural heritage that is always present in a tradition and can be preserved to be passed down from generation to generation. The method used in this tradition is the qualitative method. The data used in this study is the local wisdom that exists in this tradition. The results of this study are that there are five (5) local wisdoms in the Martumba tradition, namely social solidarity and mutual cooperation, kinship, mutual respect, gratitude and cultural preservation.
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11

Clark, Mary T. "Wisdom." International Philosophical Quarterly 40, no. 2 (2000): 185–95. http://dx.doi.org/10.5840/ipq20004026.

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12

Anderson, Chris. "Wisdom." Spiritus: A Journal of Christian Spirituality 7, no. 1 (March 2007): 68. http://dx.doi.org/10.1353/scs.2007.0000.

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13

Bathanti, Joseph. "Wisdom." JAMA 328, no. 5 (August 2, 2022): 482. http://dx.doi.org/10.1001/jama.2022.9122.

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14

Kekes, John. "Wisdom." Thinking: The Journal of Philosophy for Children 11, no. 1 (1993): 2–10. http://dx.doi.org/10.5840/thinking199311128.

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15

Eckles, Willie Hardison. "Wisdom." Appalachian Heritage 19, no. 4 (1991): 26. http://dx.doi.org/10.1353/aph.1991.0108.

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16

&NA;. "WISDOM." Gastroenterology Nursing 36, no. 2 (2013): 137–38. http://dx.doi.org/10.1097/sga.0b013e31828a0284.

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17

Azuonye, Ikechukwu O. "Wisdom." Psychiatric Bulletin 16, no. 3 (March 1992): 174. http://dx.doi.org/10.1192/pb.16.3.174.

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18

Grimm, Stephen R. "Wisdom." Australasian Journal of Philosophy 93, no. 1 (July 29, 2014): 139–54. http://dx.doi.org/10.1080/00048402.2014.937449.

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19

Noordin, Mohamad Fauzan. "Wisdom." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 83–104. http://dx.doi.org/10.35632/ajis.v20i3-4.525.

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The levels of knowledge hierarchy (i.e., data, information, knowledge, and wisdom), are described in the Qur’an, the ahadith, and the literature produced during Islamic civilization’s Golden Age. They also have been discussed by western and non-Muslim scholars. However, while implementing and using information and communication technology (ICT), only the first three levels are currently being explored and utilized. Wisdom has not been discussed to any great extent. ICT has designed systems to assist us and has improved our life and work. However, such tools as decision-support systems and executive information systems comprise only data, information, and knowledge. Comprehensiveness does not guarantee the possession of wisdom. Taking things apart is knowledge; putting things together is wisdom. Muslim scholars of the Golden Age analyzed data, drew relationships and interpreted data to create information, identified and determined the pattern to represent knowledge, and understood the foundational principles for the patterns to implement wisdom. Wisdom must be included if ICT is to be complete. People, organizations, and the nation must strive for wisdom as the ultimate goal: from an information society to a knowledge society to a wisdom society, and from information workers to knowledge workers to wisdom workers.
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20

&NA;. "Wisdom." Pediatric Physical Therapy 12, no. 2 (2000): 49. http://dx.doi.org/10.1097/00001577-200001220-00001.

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21

VanSant, Ann F. "Wisdom." Pediatric Physical Therapy 12, no. 2 (2000): 49. http://dx.doi.org/10.1097/00001577-200012020-00001.

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22

Mick, David Glen, Thomas S. Bateman, and Richard J. Lutz. "Wisdom." Journal of Macromarketing 29, no. 2 (February 3, 2009): 98–118. http://dx.doi.org/10.1177/0276146708330604.

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23

Howarth, Donald. "Wisdom." Lancet 342, no. 8880 (November 1993): 1186. http://dx.doi.org/10.1016/0140-6736(93)92175-s.

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24

Glueck, J., K. Leitner, and A. Oberlojer. "PROFESSIONAL WISDOM: WISDOM AND NON-WISDOM MEMORIES OF TEACHERS AND MANAGERS." Innovation in Aging 1, suppl_1 (June 30, 2017): 1359. http://dx.doi.org/10.1093/geroni/igx004.4995.

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25

Jifa, Gu. "Data, Information, Knowledge, Wisdom and Meta-Synthesis of Wisdom-Comment on Wisdom Global and Wisdom Cities." Procedia Computer Science 17 (2013): 713–19. http://dx.doi.org/10.1016/j.procs.2013.05.092.

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26

Laude, Patrick. "Intimations of a Perennial Wisdom." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 112, no. 3 (August 1, 2020): 357–70. http://dx.doi.org/10.5117/antw2020.3.008.laud.

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Abstract This essay sketches some of the main characteristics of a perennial and cross-civilizational concept of wisdom. It argues that the latter is based upon a strong and deep sense of transcendence and upon the discernment that flows from it. This essay highlights the ways in which this discriminative wisdom does not amount to any form of dualism, but, on the contrary, leads its proponents and practitioners to an all-encompassing experience of anthropocosmic harmony and metaphysical unity. Taking stock of Asian wisdom traditions such as Advaita Vedānta and Zen Buddhism this paper also stresses the intimate connection between wisdom and objectivity; hence the ideal of a full attentiveness to reality in its irreducible suchness. Finally the essay broaches wisdom’s power of intellectual and spiritual displacement as a means of realizing the aforementioned objectivity. The final section discusses the circumstantial and ontological reasons for wisdom’s concealment, and the ways in which sagely expressions must be adjusted to a wide spectrum of human limitations.
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27

Barr, David L. "Following Wisdom's Ways in a Land without Wisdom: Reflections on Teaching after Reading Wisdom Ways." Teaching Theology and Religion 6, no. 4 (October 2003): 214–17. http://dx.doi.org/10.1111/1467-9647.00179.

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28

Rumahlewang, Matheos, August E. Pattiselanno, and Jeter D. Siwalette. "“Wetra”: Kearifan Lokal dalam Budidaya Tanaman Jagung di Desa Yaltubung Kecamatan Pulau-Pulau Babar." COMSERVA Indonesian Jurnal of Community Services and Development 2, no. 10 (February 27, 2023): 2410–18. http://dx.doi.org/10.59141/comserva.v2i10.636.

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Wetra: Local Wisdom in corn cultivation in Yaltubung Village, Pulau-Pulau Babar District, Southwest Maluku Regency. Supervised by A.E. Pattiselano and D.J. Siwalette. Yaltubung Village is one of the villages in the Babar Islands sub-district, Southwest Maluku Regency which has wisdom in managing its local food. One of the local wisdoms of Yaltubung Village is called Wetra, namely corn. This study aims to identify the process of local wisdom in Wetra, to know the values of local craftsmanship in Wetra, to analyze the role of Wetra for the food availability of the people of Yaltubung Village, this study uses a qualitative descriptive analysis method. The results of this study indicate that Wetra as Local Wisdom is very good, Wetra as the staple food for the people of Yaltubung Village and to meet the food needs of the community.
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29

Walker, Matthew D. "Rehabilitating Theoretical Wisdom." Journal of Moral Philosophy 10, no. 6 (2013): 763–87. http://dx.doi.org/10.1163/17455243-4681022.

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Given the importance of theoretical wisdom (sophia) in Aristotle’s account of the human good, it is striking that contemporary virtue ethicists have been virtually silent about this intellectual virtue and what contribution (if any) it makes – or could make – toward human flourishing. In this paper, I examine, and respond to, two main worries that account for theoretical wisdom’s current marginality. Along the way, I sketch a neo-Aristotelian conception of theoretical wisdom, and argue that this intellectual virtue is more central to the concerns of contemporary virtue ethicists than it has perhaps so far seemed.
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30

Prahatama Putra, Aminuddin, Suyidno Suyidno, Nurul Hidayati Utami, Fahmii Fahmi, and Binar Kurnia Prahani. "Development of STEM Learning Based on Riverbanks Local Wisdom." E3S Web of Conferences 400 (2023): 02001. http://dx.doi.org/10.1051/e3sconf/202340002001.

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Rivers are the heart of people’s lives in various countries, including Indonesia. Various local wisdoms of riverbank communities are the cause of the formation of people’s thinking patterns and attitudes in carrying out scientific, technological, mathematical, and engineering (STEM) innovations. However, riverbank local wisdom and STEM learning are often considered a challenge in itself, taught separately, and receive less attention from science teachers. The purpose of this paper is to develop STEM learning based on riverbank local wisdom as outlined in learning books. Therefore, this paper will report on the use of research and development designs to produce an appropriate STEM learning book based on riverbank local wisdom. The feasibility assessment involved five experts on local wisdom and STEM learning. Suggestions and inputs from experts are taken into consideration in the revision of this book. The results of the feasibility show that the developed book has met the aspects of design, format, material, language, and innovation. Thus, STEM learning books based on local riverside wisdom are feasible and can be continued in the implementation test in the classroom.
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31

Sultoni, Achmad, Sarwiji Suwandi, Andayani, and Sumarwati. "Representation of Ecological Wisdom in Banyumas Folklore: An Ecocritical Study." Theory and Practice in Language Studies 13, no. 12 (December 1, 2023): 3141–48. http://dx.doi.org/10.17507/tpls.1312.11.

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Folklore actually represents a society's civilization, including how to manage and preserve the environment. Folklore, for example, can be a valuable resource for humans involved in efforts to save the environment. This study investigates the Banyumas indigenous people's local wisdom in terms of environmental preservation as found in Banyumas folklores. The ecological wisdom of the Banyumas community is a term used in this study to refer to folklore from Banyumas, Central Java, Indonesia, that contains the value of local wisdom in terms of environmental conservation. This study took an ecocritical approach to folklore texts as a type of literary work. The data for this study came from Banyumas folklore, and the research method was qualitative content analysis. The findings revealed that Banyumas folklore describes the Banyumas community's ecological wisdom in environmental conservation activities. These wisdoms include: respect for nature, living in harmony with nature, wisely using natural resources, using ecological knowledge for toponymy, and using nature as a spiritual tool. Readers can use these wisdom values as a guide to optimize environmental conservation.
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32

Horne, Andrew J. "Hypothêkai: On Wisdom Sayings and Wisdom Poems." Classical Antiquity 37, no. 1 (April 1, 2018): 31–62. http://dx.doi.org/10.1525/ca.2018.37.1.31.

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Scholars have long recognized that hypothêkai, or instructional wisdom sayings, served as building blocks for larger structures of Greek wisdom poetry. Yet the mechanism that gets from saying to poem has never been traced in detail. If the transition involves more than piling sayings on top of each other, what intervenes? Focusing on the archaic hexametrical tradition of Homer and Hesiod, the paper develops a repertory of variations and expansions by which the primary genre, the hypothêkê speech-act, is transformed into a secondary genre—the larger-scale wisdom constructions we find in various Homeric speeches and much if not all of the Works and Days. The paper first argues for a precise formal description of the hypothêkê saying in the archaic hexameter; it then develops a toolbox of variations on the saying's basic form. Finally, the toolbox is put to work in order to read a forty-verse excerpt of Hesiod's Almanac.
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33

Fitriani, Enis, and Trisnian Ifianti. "The Mapping of Local Wisdom Found in the Lara Pangkon’s Speech in the Wedding Reception of Ngantang People." Briliant: Jurnal Riset dan Konseptual 8, no. 4 (November 28, 2023): 916. http://dx.doi.org/10.28926/briliant.v8i4.1549.

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The purpose of this research was to map the local wisdom that appears in the customary speech of lara pangkon in the wedding reception of Ngantang people. The researchers found there are 32 meanings of expectation in the local wisdom of meaning, 4 meanings of affection in the local wisdom of meaning, 3 meanings of advice in the local wisdom of meaning, 18 functions of cultural symbol in the local wisdom of function, and 1 cultural value in the local wisdom of value. The meanings of expectation, affection, and advice in the local wisdom of meaning found refer to the changing mindsets and social relations between individuals and groups by creating a common meeting point, the cultural symbol functions in the local wisdom of function in lara pangkon‘s speech refer to a symbol of cultural diversity for a community, and the cultural value refers to cultural elements that grow from the bottom up, and form organically in society. Exploring qualitative investigations, investigating the cross-cultural applicability of cultural symbols' functions as unifying agents, and examining the natural emergence of cultural values have the potential to enhance our comprehension of local wisdom's dynamics and its tangible impacts on community resilience and unity.
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Febriyanto, Dedi, and Mulyanto Widodo. "Local Wisdoms in Bengkulu Play Script “Sayembara Putri Gading Cempaka” by Agus Setiyanto." LITE: Jurnal Bahasa, Sastra, dan Budaya 17, no. 2 (November 24, 2021): 150–59. http://dx.doi.org/10.33633/lite.v17i2.5049.

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The purpose of this research is to describe the local wisdom in the Bengkulu play script "Sayembara Putri Gading Cempaka" by Agus Setiyanto. This study used a descriptive qualitative method with a sociological approach. The data of this research are words, sentences, and discourses in the local wisdom of the Bengkulu play script Sayembara Putri Gading Cempaka written by Agus Setiyanto. The data were collected by the read-note technique. The data collection and analysis were conducted simultaneously so that the data could be triangularly validated with the data source. The data analysis was done by the content analysis technique method. The results showed that Agus Setiyanto's Bengkulu play Sayembara Putri Gading Cempaka had various local wisdoms. The local wisdom covered tangible local wisdom; (1) taboos and obligations of a leader, (2) traditions, (3) values, (4) advice, (5) way of life, and (6) local languages.
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35

Ansori, Ansori. "KEARIFAN TRADISI AL-QUR’AN DALAM PROSES ENKULTURASI BUDAYA LOKAL." IBDA` : Jurnal Kajian Islam dan Budaya 9, no. 1 (January 3, 2011): 89–97. http://dx.doi.org/10.24090/ibda.v9i1.31.

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This article shows the Qur’an’s wisdom on social transformation.The enculturation wisdom offered by The Qur’an is clearly showed on itsverses. Those wisdoms follow a certain pattern which started by first,admitting local traditions second, processing those local traditions by refusingsome of them in humanism consideration. Finally, a judgment istaken by refusing or accepting it with some modification. The missionoffered is intended to reach the moral goodness, create and protect thesocial order and it’s equilibrium.
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36

Indah Permatasari, Nova, Robert Sibarani, and Pujiati Pujiati. "The Local Wisdom of the Mbaba Belo Selambar Tradition of the Karo Community in the Village of Tanjung Langkat, Sub-District of SalapianLangkat Regency North Sumatra: Anthropolinguistic Studies." International Journal of Educational Research & Social Sciences 2, no. 2 (April 30, 2021): 379–401. http://dx.doi.org/10.51601/ijersc.v2i2.19.

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This study aims to describe the local keraifan in the tradition ofmbababeloselambar in the karo community in the village ofTanjungLangkat, sub-district of Sal Api, district of LangkatPovinsi NorthSumatra. Local wisdom in the tradition of mbababeloselambar can be seenin each of the stages that exist in the tradition. Local wisdom is a culturalheritage that always exists in a tradition and can be preserved forgenerations to come. The method used in this tradition is the qualitativemethod. The data used in this research is local wisdom that exists in thistradition. The results of this study are there are five (5) local wisdoms thatexist in the tradition of mbababeloselambar, namely hard work, kinship,courtesy, harmony, responsibility and commitment.
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37

Sar’iyyah, Nining, Adi Neneng Abdullah, and Chatarina Novianti. "Model ADDIE Berbasis Kearifan Lokal Ende-Lio untuk Meningkatkan Kualitas Perkuliahan Desain Pembelajaran IPA." Journal of Elementary School (JOES) 1, no. 2 (December 30, 2018): 175–81. http://dx.doi.org/10.31539/joes.v1i2.466.

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The study aims to improve the quality of learning science in designing at PGSD students of Universitas Flores through ADDIE model with local wisdom based. The research was a classroom action research with some steps such as planning, action, observation and reflection. The data included science learning product with Ende-Lio local wisdom based, students activities and creativity. The result was that the product evaluation in cycle I reached 70%. In cycle II, the percentage improved for 92%. The activities and creativity were also improved. In conclusion, ADDIE model with Ende-Lio local wisdon based can improve students ability in designing science learning. Keywords: ADDIE Model, Local Wisdom Ende-Lio, Teaching Design
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38

Adlin, Fortuna, Arifudin Arifudin, and Cepriadi. "Existence Local Wisdom of Rice Farming in North Lintau Buo District, Tanah Datar Regency, West Sumatra Province." Indonesian Journal of Social Responsibility Review (IJSRR) 1, no. 1 (April 26, 2022): 1–12. http://dx.doi.org/10.55381/ijsrr.v1i1.16.

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This research aims to know the existence local wisdom of rice farming in North Lintau Buo Subdistrict, Tanah Datar District, West Sumatra Province. Descriptive qualitative analysis was used with an ethnographic approach, to investigate a culture with in depth interviews and participatory observation. The informants are rice farmers who spread across the five villages of North Lintau Buo Subdistrict. The resultsshowed that rice farmers in Lintau Buo Utara Subdistrict still practice local wisdom, there are 20 total local wisdoms with 13 local wisdoms that are still being implemented are: alek banda/alek tapai, goro talia banda, paraku, pengisian ikan, dipongok, pantangan memilih benih, tapak semaian, penancapan tanaman sicerek, larangan manabang batang kayu, larangan manyabik rumpuik, basiang padi, tawa nan ampek dan manyabik. However there are 7 local wisdoms that are no longer implemented.
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Maharani, Ratih, and Najib Jauhari. "Relevansi Nilai-Nilai Kearifan Lokal Kirab Sesaji di Desa Wonosari Gunung Kawi pada Pembelajaran Sejarah Kurikulum merdeka." Cetta: Jurnal Ilmu Pendidikan 7, no. 1 (January 25, 2024): 1–13. http://dx.doi.org/10.37329/cetta.v7i1.2972.

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One thing that is no less important in studying history is preserving local wisdom so that future generations will know regional culture and develop positive attitudes that are reflected in these cultural traditions. Problems that can arise as a result of developments in increasingly modern times are generations of people who ignore local wisdom and this results in the erosion of the values ​​contained in local wisdom traditions. Therefore, the Independent Curriculum is present in history learning by creating new content, namely the integration of material regarding local wisdom. Kirab Sesaji is one of the local wisdoms in Wonosari Village, Gunung Kawi and contains many local wisdom values. The purpose of writing this research is to (1.) Outline the local wisdom content of history learning in the Merdeka Curriculum; (2). Explain the meaning of Kirab Sesaji tradition, and; (3). Find out the relevance of the local wisdom values ​​of the Carnival of Offerings in the history learning of the Merdeka Curriculum. The research method used is a qualitative method with literature studies and interviews. The data collected came from primary sources, namely oral interviews with the resource person Suwito as the head of Wonosari village, and secondary sources using literature studies such as exploration of journals, books and other library sources to support writing. The results of the research concluded that Kirab Sesaji contains local wisdom values ​​in the form of religious values, cultural values, social values ​​and educational values ​​that are relevant to the profile of Pancasila students studying history in the Merdeka Curriculum. The traditions and values ​​of Local Wisdom contained in the Kirab Sesaji also have relevance to the history learning phase E class X regarding the material coverage of the Islamic Kingdom in Indonesia.
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Dunham, Kyle C. "The Wisdom Shaping of the Psalter: From Wisdom Psalms to a Wisdom Framework." Old Testament Essays 36, no. 2 (November 13, 2023): 445–70. http://dx.doi.org/10.17159/2312-3621/2023/v36n2a9.

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Much debate surrounds the alleged presence of wisdom in the Psalter. Many studies focus on the identity and nature of wisdom psalms. This approach remains controversial in that few interpreters agree on which psalms constitute wisdom psalms. This article argues that a preferable approach concentrates on the function of wisdom persons, terms and themes in shaping the Psalter. Key markers suggest that the final editors of the Psalter intended the book to be read and mastered as a wisdom writing by their placement of wisdom vocabulary, paragons and motifs as mnemonic benchmarks. These features include the governing position of Pss 1-2 as the twin introduction to the Psalter, the distribution of the 'ashre' formula, lexical and thematic ties to Proverbs, the use of the term 'maskil ' in connection to David's wisdom, the recurring presence of sages and the wisdom framing of Book V. These factors hint that wisdom carried a decisive, functional influence in shaping the Psalter.
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Azizah, Imroatul, Nur Kholis, and Nurul Huda. "Model Pluralisme Agama Berbasis Kearifan Lokal “Desa Pancasila” di Lamongan." FIKRAH 8, no. 2 (November 16, 2020): 277. http://dx.doi.org/10.21043/fikrah.v8i2.7881.

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This article aims to reveal the role of local wisdom in realizing religious tolerance in Balun, Lamongan. Interviews were conducted with village leaders, leaders and youths of three religions and community representatives, totaling 10 informants selected purposively. All interviews were recorded and then transcripts of the interview results were afforded. Data analysis employed four stages: transcription, inventory, classification, and description. This study found that the Balun community succeeded in maintaining and strengthening religious tolerance. This strength is based on several local wisdoms, for example <em>nyadran </em>and prayer to the deceased, which are carried out together regardless of people religious background. This inclusive activity strengthens a sense of solidarity, cohesiveness and tolerance at Balun. Local wisdom in Balun is portrayed as an interfaith meeting, conflict resolution, and fostering communal solidarity. This research contributes to the scarcity of studies that reveal the role of local wisdom in society. Similar research worth doing in order to unravel other forms of local wisdom.
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Popielewski, Wojciech. "Nauczyciel mądrości i wychowawca – mądrościowy wzorzec ojca." Verbum Vitae 20 (August 26, 2015): 93–112. http://dx.doi.org/10.31743/vv.2044.

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Biblical wisdom literature of Israel draws attention first of all because it deals with the life of person involved in the nearest environment. The books of wisdom don’t speak of big historical traditions of God’s people but they try to form a man to help him to adapt himself to the order established by God. The family, with a figure of father, is the first step of maturing on the way of wisdom. The father has a double responsibility: he is a master of wisdom and a tutor for his own son. He transfers a treasure of his expe­rience to his son. He leads him, sometimes with severity, to the future of happiness. The poem of the book of Sirach (30, 1-13) is a good example of that. We see here the wis­dom of father who is at the end of his own life and who has the unique desire: to see the son as his follower. Even if he is requiring, he does it for the good of his child. Making so he ends his life as a responsible master of wisdom.
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Lismawati, Lismawati. "REPRESENTASI KEARIFAN LOKAL DAN FILOSOFI DALAM SYAIR LAGU BANJAR (REPRESENTATION OF LOCAL WISDOM AND PHILOSOPHY IN THE BANJAR SONG LYRIC)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 12, no. 2 (October 11, 2022): 342. http://dx.doi.org/10.20527/jbsp.v12i2.14544.

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Representation of Local Wisdom and Philosophy in The Banjar Song lyric. This study aims to describe the local wisdom of the people contained in the Banjar song. This study uses a descriptive method with a qualitative approach. The data source is the Banjar songs, while the research data is the Banjar song lyrics in the form of words, phrases and expressions that contain the local wisdom of the Banjar people. The techniques used in this research are documentation, literature study and interview. Based on the result of the analysis of several Banjar songs under study, there are local wisdoms of the Banjar community, including local wisdom in the form of folk architecture or buildings Bubungan Tinggi house and Lanting house, local wisdom of folk food in the form of Soto Banjar, local wisdom of folk art in the form of Baksa Kambang and Kuriding musical instrument, wisdom of transportation means in the form of jukung Tiung, local wisdom of Bahuma Surung livelihood system, local wisdom in the form of myths and pamali Sanja Kuning, local wisdom in the form of the slogan or motto of Kayuh Baimbai, and local customs and traditions such as bapukung, batimung, bapupur dingin, and manginang.Key words: wisdom, local, representation, philosopy, songKearifan Lokal dan Representasi Filosofis dalam Lagu Banjar. Penelitian ini bertujuan mendeskripsikan kearifan lokal masyarakat yang terdapat dalam lagu Banjar. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif. Sumber data adalah lagu-lagu Banjar, sedangkan data penelitian adalah lirik-lirik lagu Banjar berupa kata, frasa, dan ungkapan yang mengandung kearifan lokal masyarakat Banjar. Teknik yang digunakan dalam penelitian ini adalah dokumentasi, studi pustaka dan wawancara. Berdasarkan hasil analisis dari beberapa lagu Banjar yang diteliti terdapat kearifan lokal masyarakat Banjar diantaranyai kearifan lokal pada bentuk arsitektur rakyat atau bangunan rumah Bubungan Tinggi dan Rumah Lanting, kearifan lokal makanan rakyat berupa Soto banjar, kearifan lokal kesenian rakyat berupa tarian Baksa kambang dan alat musik Kuriding, kearifan lokal alat transfortasi berupa Jukung Tiung, kearifan lokal sistem mata pencaharian bahuma surung, kearifan lokal berupa mitos dan pamali sanja kuning, kearifan lokal berupa semboyan atau motto kayuh Baimbai, serta kearifan lokal adat istiadat seperti bapukung, batimung, bapupur dingin, dan manginang.Kata-kata Kunci: kearifan, lokal, representasi, filosofi, lagu
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Gruebling, Nicole, Beth P. Beckman, and Susan A. Reeves. "Wisdom Shared." JONA: The Journal of Nursing Administration 51, no. 6 (June 2021): 307–9. http://dx.doi.org/10.1097/nna.0000000000001018.

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45

Brownlee, Christen. "Ancient Wisdom." Science News 169, no. 23 (June 10, 2006): 357. http://dx.doi.org/10.2307/4019238.

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46

Arif, Zeba. "Workplace wisdom." Nursing Standard 30, no. 12 (November 18, 2015): 26. http://dx.doi.org/10.7748/ns.30.12.26.s29.

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Arif, Zeba. "Workplace wisdom." Nursing Standard 30, no. 15 (December 9, 2015): 26. http://dx.doi.org/10.7748/ns.30.15.26.s32.

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48

Arif, Zeba. "Workplace wisdom." Nursing Standard 30, no. 21 (January 20, 2016): 28. http://dx.doi.org/10.7748/ns.30.21.28.s28.

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49

Arif, Zeba. "Workplace wisdom." Nursing Standard 30, no. 25 (February 17, 2016): 28. http://dx.doi.org/10.7748/ns.30.25.28.s29.

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Arif, Zeba. "Workplace wisdom." Nursing Standard 30, no. 29 (March 16, 2016): 28. http://dx.doi.org/10.7748/ns.30.29.28.s29.

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