Articoli di riviste sul tema "Generational wisdom"

Abstract Roman Catholic Studies has had little interest in or sources on Catholics marginalized by region or age or both. Challenging this assumed wisdom calls for a new orientation to the study of Catholicism, an orientation found in Anthropology. In this paper, I question why scholars have failed to ask questions about how age—different stations in life and varying generational contexts, across space, time and within one historical moment—shapes Roman Catholic practice on the individual as well as communal level? To attempt to answer this question, I use examples from my work; two ethnographic studies with Southern Catholics of all ages to explore how an interdisciplinary, anthropological approach provides scholars with a new set of questions, draws their attention to new arenas of religious action, and broadens the cast of characters who play key roles in religious communities.

According to ‘generational’ thinking, traditional, non-participatory service-delivery oriented organisations are expected to gradually evolve into participatory organisations aiming for structural change. Strikingly, it appears that this conventional wisdom has never been tested rigorously. This research seeks to help address this gap, employing a unique longitudinal study design, tracing the evolution of Dutch small-scale development initiatives in Kenya. We found that the overwhelming majority changed neither strategy nor manner of intervention. Our analysis highlights various, often mutually reinforcing factors that form an impediment to change. Only a few of these organisations were able to overcome the constraints, with additional financial resources being a key determinant. Although this research has various limitations stemming from the specific character of the sample, it does at least suggest consideration of the need for a nuancing in generational thinking and a more open understanding of NGOs’ potential change trajectories.

It has long been accepted that young adults are more socially and politically liberal than the middle-aged or elderly. It is also accepted that as a generational cohort ages, its views become more conservative. But does this piece of received wisdom apply to MillenigenZ? It is well documented that MillenigenZ are far more liberal on political and social issues than older generations. What is less certain is whether this leftward lean will persist as the MillenigenZ age or whether they will go through the same rightward shift as members of Generation X, the Baby Boomers, and the Silent Generation did before them. In this study, we address this question in two ways. First, we examine differences in MillenigenZ’s attitudes on a range of social and political issues between two waves of a survey. Second, we compare the attitudes of the youngest members of the MillenigenZ generational cohort to those of the oldest to see whether there are intra-generational differences. Our findings suggest that MillenigenZ are not getting more conservative as they age and, from the youngest to the oldest, remain remarkably uniform in their left-leaning social and political attitudes. Findings from this study advance our understanding of not only this generation but also how generations change over time.

Conventional wisdom in adult education suggests that processes of life cycle change make for differences in the learning experiences of younger and older adults. Popular demographers argue that generational differences exist between those born in distinct historical periods. Outside the realm of higher education, there are relatively few empirical studies of the learning practices of adults of differing ages. In this article, we present the results of qualitative interviews undertaken with 134 readers of self-help books. Half of these readers were thirty years of age or younger. We found modest age differences in learners’ engagement with self-help reading. Relatively older readers were more likely to define explicit learning goals, engage deeply in the learning process, experience linear learning pathways, and express disagreement with authors. We conclude that the modest nature of age differences found supports a maturational or life cycle interpretation rather than a generational interpretation, and that learning processes are more similar than different among people of various ages.

The public service emphasizes cross-generational collaboration in Sukowilangun Village. The main aim to elevate cultural rituals in the form of birth, marriage and death rituals and “Jaranan” to become cultural heritage. One of the activities undertaken was pavilion flooring and the addition of important facilities has improved the quality of cultural workshops, increasing engagement, especially among the younger generation. In addition, documentation of cultural activities, such as the “Jaranan Turonggo Setyo Budoyo” dance, provides valuable insight into the community's cultural heritage, while emphasizing their commitment to preservation. The creation of a video documenting the project process showcases intergenerational collaboration and innovation, emphasizing the importance of upholding ancestral cultural values in society. Overall, this initiative not only preserves the local wisdom but also fosters unity and continuity. This underlines the potential of technology and collaboration in safeguarding cultural heritage and passing it on to future generations. The recommendation is to maintain a social media presence to increase external community awareness of the cultural product. Keywords: Local Wisdom, Cultural Rituals, Tourist Villages, Cultural Heritage, Jaranan

Natural disasters occur where natural phenomena and human society meet. Disaster impact differs in form and scale – even when the natural external forces are the same – depending on the way of society. Our knowledge of natural forces is also limited, making it much difficult to interpret disasters. In areas of frequent disasters, knowledge about highly vulnerable areas is passed as wisdom for the generations, and local residents know how to live safest. Living in disaster-prone areas puts residents at risk, but such areas often bring notable benefits to residents, so they have learned and devised wisdom to adapt to nature’s force. With disaster-resistant structures being more widely constructed and disaster experience decreasing, however, the local population has grown as new residents arrive, and local generational wisdom has often been lost. Simeulue Island, Indonesia, is a good example of how the transmission of local wisdom has minimized disaster damage. In the great 1907 tsunami, for example, several thousand of the island’s residents died and this experience of “a tsunami following an earthquake” has been handed down in lullabies, stories, and epics. Thanks to this wisdom, the death toll from the 2004 Indian Ocean Tsunami was just one out of a population of 78,000. This wisdom has been limited to this island geographically, however, rather than shared with neighboring islands. One basic principle for mitigating disaster damage is to share local wisdom world-wide – not limit it to local geographical areas. This requires stable nucleus to collect and disseminate such knowledge widely. The Journal of Disaster Research (JDR) has served this role for the last decade as it has grown. Human beings are forgetful creatures, so however much they may want to avoid major disasters after they happen – up to eight years or so, this wisdom rarely lasts longer than a decade. Fifteen years later, disasters are largely forgotten and preparation is no longer seen as urgent. How can we prevent this? It is my great hope that the JDR will continue to help prevent such oblivion and continue as a nucleus for disaster reduction in the decades ahead and further in the future. Nobuo Shuto May 22, 2015

A virtual global eMuseum system, (GEMS) is a digital knowledge sharing system, connecting young children and community elders through a ubiquitous design. Respecting the values and requirements of the broadest community possible, GEMS follows a traditional practice where much of what we learn is handed down by previous generations in a direct familial fashion through stories, games and pictures. Now the Internet escalates opportunities to pass on our folk history and traditions. Increasing access to generational wisdom in this fashion provides a living testimony of who we are. This project is using GEMS to implement a virtual interactive community history kiosk. Children yet, the tale to hear, Eager eye and willing ear. Lovingly shall nestle near. —Lewis Carroll

Sustainable development (SD) has become a fundamental strategy to guide the world’s social and economic transformation. However, in the process of practice, there are still misinterpretations in regards to the theory of SD. Such misinterpretations are highlighted in the struggle between strong and weak sustainable development paths, and the confusion of the concept of intra-generational and inter-generational justice. In this paper, the literature survey method, induction method, and normative analysis were adopted to clarify the gradual evolution and improvement process of the concept and objective of SD, to strengthen the comprehensive understanding of the SD theory. Moreover, we also tried to bring in the situation and concepts of China. The results show that the theory of SD has gone through three periods: the embryonic period (before 1972), the molding period (1972–1987), and the developing period (1987–present). SD is gradually implemented into a global action from the initial fuzzy concept, including increasing practical wisdom. The goal of SD evolves from pursuing the single goal of sustainable use of natural resources to Millennium Development Goals (MDGs) and Sustainable Development Goals (SDGs). This paper argues that the theory of strong sustainability should be the accepted concept of SD. Culture, good governance, and life support systems are important factors in promoting SD.

The witness of the Scriptures and of virtually every human culture suggests that one of the most pivotal and thus crucial dimensions of human formation, and thus spiritual formation, is the intergenerational dynamic: older men with younger men; older women passing on the faith to younger women. One generation encouraging, blessing and transmitting wisdom to the next generation. And yet, it is often observed that this is a missing dimension of congregational life–that congregations are increasing stratified along generational lines. Thus this essay will make the case that the church is a liturgical, catechetical and missional community and that faith formation, in Christian community, will happen through the interplay of the generations in worship, teaching/learning and service. And that therefore congregations would be wise to be more attentive to how they foster intergenerational connections, rather than inadvertently or intentionally create generational divides in the church. Also, it is important to stress that a critical part of congregational life is that of equipping older men and women to be a means of grace to their younger counterparts. The essay will draw on the Biblical references to intergenerational formation, the insights of contemporary social-psychology and the observations of the author regarding contemporary congregational life.

The research discussed Tembang Sunda Cianjuran (Cianjuran Sundanese Song) which contained a very high quality of music and was full of hidden wisdom values as a reflection of the people who created it. In a cross-generational context, transforming wisdom values was considered an educational process. The research used an anthropological approach to uncover the mystery behind the song’s structure and lyrics’ meaning and structuralism theory to interpret the meaning behind the structure. Data collection techniques were carried out by interviewing and studying archives of old documents in the form of audio recordings related to the Tembang Sunda Cianjuran, especially the genre of Papantunan (poetry-like). The collected data were identified, classified, then interpreted, and compiled qualitatively. The results illustrate that educational messages communicated through the lyrics of Papantunan as well as the process of transforming the values of past Sundanese’ lives into symbols, are carried out across generations. The substance of the values contained includes catur watak (four characters), which consists of education about courage (leber wawanen), faithful to promises (kukuh kana jangji), prioritizing the glory of life (medang kamulyan), and silih asih (giving each other the affection), silih asah (honing each other in intelligence or skills), and silih asuh (caring each other). All of this is packaged in the form of a pupuh poem and sung by a juru tembang accompanied by kacapi suling.

Intergenerational transmission of traditional knowledge plays an important role. The involvement of women shows a significant impact on building family and community preparedness. However, limited attention paid to the unique contributions of Acehnese women has identified an erosion of traditional knowledge systems in the local context. This study explores the role and involvement of Acehnese women in the intergenerational transmission of knowledge about disaster preparedness based on local wisdom. A qualitative study in Banda Aceh and Aceh Besar involving interviews with key informants namely where they live, victims or non-victims of the 2004 Aceh tsunami, and career women or housewives. Acehnese ethnic women living in coastal areas were sampled randomly and purposively. Ten agreed to participate and were interviewed. The face-to-face interviews were recorded, transcribed, and analyzed using an analytical framework. The interviews revealed that the role and involvement of women in the transmission of local knowledge and practices was hampered by cultural and political factors which caused the erosion of this knowledge.

В статье актуализируется смысловой контекст проблем сближения поколений, который обусловлен социокультурной динамикой, конфликтами между поколениями, изменением ценностных систем и факторов, которые на это влияют. В статье выделены риски, связанные с глобальной трансформацией мирового сообщества, приводящие к разрушению механизма преемственности опыта поколений. Уточнено, что одним из рисков выступает снижение требований к уровню образованности личности, который может иметь ряд негативных последствий: ограничение потенциала личности, увеличение неравенства в обществе, ухудшение экономических перспектив. В контексте размышлений о смысловом контексте сближения поколений, составляющими которого являются воспитание патриотизма, вера в справедливость и светлое начало, формирование установки на созидательный труд, уважение к семейным традициям, почитание многовековой народной мудрости, автором обозначен методологический инструментарий обновления образования. Особо отмечается важность восстановления механизма преемственности, передачи знаний и опыта через взаимодействие поколений, преодоление разрыва в понимании молодежью собственных целей развития и ключевых жизненных стратегий. Обозначена необходимость расширенного понимания процесса воспитания, результатом которого станет разработка новых подходов к определению возможностей саморазвития и самореализации личности. The article actualizes the semantic context of the problems of rapprochement of generations, which is conditioned by socio-cultural dynamics, conflicts between generations, changes in value systems and factors that affect it. The article highlights the risks associated with the global transformation of the world community, leading to the destruction of the mechanism of continuity of generational experience. It is specified that one of the risks is the reduction of requirements to the level of education of a person, which can have a number of negative consequences: limitation of personal potential, increase of inequality in society, deterioration of economic prospects. In the context of thinking about the meaningful context of the rapprochement of generations, the components of which are the education of patriotism, faith in justice and a bright beginning, the formation of the attitude to creative work, respect for family traditions, reverence for centuries-old folk wisdom, the author outlines the methodological tools for the renewal of education. The author emphasizes the importance of restoring the mechanism of continuity, transfer of knowledge and experience through the interaction of generations, overcoming the gap in the understanding of young people's own development goals and key life strategies. The need for an expanded understanding of the process of upbringing, the result of which will be the development of new approaches to identifying opportunities for self-development and self-realization of the individual is highlighted.

<p>This study, based on recent virtual observation, explores the process of cultural negotiations of singing <em>Singiran</em> among millennial. In addition, it also breaks down the strategies practiced by the <em>Singiran</em> musicians in introducing their artistic products into digital society. In this study, in addition to observing the lyrics and chords of <em>Singiran</em>, I interviewed Rijal Vertizon and his associates; the musicians who have popularity based on the number of their subscribers. The <em>Singiran</em> musicians regenerated the tradition of singing <em>Singiran</em> with innovation, especially upon the arrangement of the music, as well as developing a strategy to improve sounds and fulfill the aesthetic changes of populist Muslim markets and newly emerging millennial Muslim identities. In addition to reconstructing this traditional culture, <em>Singiran</em> musicians are interested in creating a positive image both for insiders and outsiders of Javanese cultures and reaching the larger Muslim community. My observations to the <em>Singiran's</em> enthusiasts show that innovative <em>Singiran</em> can play a role in shaping the cultural identity of the Javanese Millennial Muslim. In other perspective, it could be called as a new kind of local wisdom in contemporary Javanese life.</p>

Although the concept of “sustainability” is attributed to Dr. Gro Harlem Brundtland, the principle of inter-generational equity substantiating it is older, at least in the Romanian tradition. This article attempts to take the first steps in looking for the roots of environmental sustainability starting from the traditional wisdom synthesized in proverbs, focusing on the sustainable environmental management. For this purpose, the universal and international principles of environmental law, which are interconnected to the concepts of environmental management (responsibility for protecting the environment) and scientific management in general (functions of the management, decision theory) are used as the backbone of a taxonomic approach. The concept of managerial responsibility takes in ecology the form of individual, group and collective responsibility for the decisions and actions related to the protection of the environment, and also the form of social responsibility. This study continues previous researches of the authors, opening the way to other trans- and interdisciplinary studies. Its main limitation (to Romanian proverbs) gives a possible direction for further research.

Reminiscing by older adults can facilitate beneficial outcomes through the preparation for the end of life, the cohesiveness of life narratives, and the creation of life meanings. Given this, and the historical challenges of communication between generations, the objective of this study was two-fold: (1) to harness the beneficial role reminiscence can play in the mental health of older adults; (2) to facilitate generational learning by documenting and thematically analyzing the experiences and knowledge of older adults. We hypothesized that our interviews, which had the stated goal of helping younger people navigate life challenges, would not only act as a catalyst for the participants to reminisce but also create a corpus of knowledge which could be later transcribed and analyzed into accessible “pearls of wisdom”. The interviews were conducted in Canada with 132 participants who were 60 to 94 years of age with six questions constructed to promote further commentary. Through the interviews, we were successful in producing a large representation of the older adults’ experiences and what they believed would be beneficial for the younger generation. Due to the potential benefits for participants and larger communities, we recommend this approach be adopted for future studies.

The use of batik as design culture heritage of Kampoeng Laweyan, a village in the Surakarta (Solo) province of Java island, Indonesia, is the case study of this paper. The purpose of research is to understand how batik, from its ancestral place of origin, facilitated the rise of a small community from cycles of economic slumps, while facing the external impacts of globalisation. Even as batik preservation gained UNESCO recognition in 2009, some critics argue that economic development is contrarian to the concept of preservation and sustainability. This paper brings together the numerous cultural, historical and socioeconomic perspectives of Indonesia’s batik status as an intangible heritage. Using phenomenological method of critical inquiry, it traces the development of batik as a traditional cloth of both royalty and rural Indonesian society, a dual symbolic expression of folk wisdom which simultaneously facilitating architectural and social preservation of local communities. Interpretative analysis of batik artform as a cultural phenomenon presents the inherent ‘equipment and expertise’ as ways in which Laweyan leverages the economic potential of local cultural heritage in its tourism marketing. Findings show that supportive mechanisms and initiatives at local and national levels create awareness and interest in traditional batik heritage. Nevertheless, a concern for the productive capacities of rural villages must be harmonised with sustainable cultural tourism programmes for social and environmental benefits. From these principal findings, this paper contributes to design research by urging for the modernisation of batik as an iconic representation of Indonesian identity to be sustainably explored. Through designing, production, marketing and promotion via heritage tourism initiatives and through injecting contemporary ideas into batik production, it enables the preservation of generational wisdom through the intangible values of this distinctively beautiful and intricate fabric.

<p><strong>Resumen</strong></p><p>En este artículo analizamos los principales discursos sobre los modelos de feminidad que son operativos en las comunidades <em>u</em><em>̩</em><em>wotjü</em><em>̩</em><em>ja</em><em>̩</em><em>-</em>piaroa<em> </em>(en la Amazonía guayanesa), colocando el acento en el peso simbólico de la menarquia en la construcción social de la salud, a partir de las narrativas de las mujeres contemporáneas. Indagamos en las múltiples interpretaciones del concepto <em>isaju kju</em><em>̩</em><em>wo</em><em>̩</em><em>ju</em><em>̩</em> (saberes de mujeres) para comprender los cambios generacionales y la diversidad constitutiva de la categoría genérica de “mujeres”. Para esto, damos cuenta de lo que representa “ser” hombres y mujeres en la actualidad de las aldeas, los requisitos necesarios de acceso a la adultez y el papel de la ontología en la construcción contemporánea de las escalas de valor social.</p><p><strong>Abstract</strong></p><p>In this paper we analyze the main discourses on the models of femininity that are operative in <em>u</em><em>̩</em><em>wotjü</em><em>̩</em><em>ja</em><em>̩</em><em>-</em>piaroa communities (in the Guyanese Amazon area), emphasizing the symbolic weight of menarche in the social construction of health, based on the narratives of contemporary women. We focus on the concept <em>isaju kju</em><em>̩</em><em>wo</em><em>̩</em><em>ju</em><em>̩</em> (women's wisdom) and its multiple interpretations to understand the generational changes and the great diversity that constitutes the category "women". For this purpose, we describe what to "be" men and women means in the villages today; the necessary requirements for access to adulthood; and the ontology relevance in the contemporary construction of social value scales.<strong></strong></p><p> </p>

AbstractThe theme of generational religious decline has been a staple of New England Puritan historiography. Yet while scholars have examined these issues at the larger cultural and ecclesial levels, few have looked at the small-scale manifestations of such “declension” within Puritan parent-child relationships. This article looks at Cotton Mather's perceptions of the causes of and potential solutions for male youth waywardness in colonial New England. Attempting to provide pastoral wisdom for distressed parents in his congregation, Mather also had to deal with this issue in his own home. His rebellious son, Increase, served as a very personal example of a vexing public issue, and Mather worked hard to put his pastoral ideals into “fatherly” practice. As he confronted these challenges, Mather located the causes of male youth rebellion in the perilous nature of “youth,” the failures of Puritan parents, and the inscrutable sovereignty of God. In the end, I argue that Mather was ultimately hopeful about God's work and purposes in the midst of youth declension. His belief in God's providence meant that the afflictions attending youthful rebellion could be perceived as God's means of spurring repentance and renewal, addressing parental sin, bolstering godly childrearing, and arousing youth themselves in the pursuit of righteousness.

The article looks at the issue of different approaches to building a professional career among selected representatives of the Baby Boomer, X, and Y generations who graduated from the University of Economics in Wroclaw. Based on the study of literature that is available on the subject as well as empirical research, an attempt was made to identify basic expectations and attitudes towards work as exhibited by the examined graduates and to present recommendations for human resource management practitioners. The research was conducted in 2017 using the diagnostic survey method with an online survey questionnaire that was made available at the University of Economics. The results of the study indicate that there exist identifiable differences in approach to building a professional career that depend on generation association. Moreover, building what is known as cross–generational solidarity should be pursued in teams diversified in terms of age. This should be done with reference to various areas of the professional career—something respondents felt was missing. Representatives of the older generations, who hold valuable knowledge as well as experience and worldly wisdom, should act as mentors for younger coworkers. And vice versa, younger generations might assist their older colleagues in filling their competence gap in new technologies.

This article examines George Benson’s early career as a political activist. By the early 1940s, with assistance from prominent businessmen, Benson reached millions of Americans in the non-metropolitan Midwest, West, and South in an effort to combat New Deal liberalism. Benson, who also served as President of the Church of Christ-affiliated Harding College in Arkansas, contradicts conventional wisdom regarding two distinguishing features of modern conservatism: its affinity with populist discourse and ‘western’ cultural precepts, and its incorporation of religious and economic conservatism. Historians portray these facets of conservatism as the product of the 1960s and 1970s or the postwar Sunbelt. Drawing on his experiences on the Oklahoma frontier, Benson re-orientated regional cultural tropes to create a populist critique of ‘big government’ as an affront to individualism and localism, and to suggest that corporate, consumer capitalism was the heir to self-reliant frontier traditions. Benson’s fusion of economic and religious conservatism departed from religious traditions that celebrated agrarian living and harbored reservations about modern capitalism. Benson demonstrates that the right’s subsequent successes in the Midwest, South and West necessitated a greater degree of cultural readjustment than has been recognized and that this readjustment derived from a generational adaptation to economic modernity.

Is establishment internationalism in decline? Conventional wisdom is becoming that structural shifts in the international environment along with generational, demographic, and cultural changes within the United States are inexorably leading to the decline of the broad, post-war internationalist consensus that dominated American foreign policy after 1945. Despite the frequent assertion that this change has taken place, very few studies have analyzed the extent to which establishment internationalism is in fact in decline. To answer this question, we first track trends in congressional foreign policy votes from the American Conservative Union (1970–2004) and Americans for Democratic Action (1948–2004). Our second set of indicators tracks the state of birth, educational profile, and formative international experience of a cross section of the U.S. foreign policy elite. Our third and fourth sets of indicators track elite attitudes as represented by presidential State of the Union addresses and major party platforms. We find support for increasing partisan polarization in Congress on foreign policy as well as increasing regional concentration of the parties. However, there is only mixed evidence to suggest that internationalism has experienced a secular decline overall. Support for international engagement and multilateral institutions remain important parts of elite foreign policy rhetoric. Moreover, we find that social backgrounds of U.S. foreign policy elites—save for military service—have not substantially changed from the height of the internationalist era.

In recent years, the topics of psychosocial resiliency and cultural competency have been on the forefronts of many academic disciplines and human-care services. This article explores the meaning, nature, and function of resiliency and provides an overview of its foundational role and integrative place in the fields of psychology, pedagogy, physiology, psychotherapy, spirituality, and community. All these explorations and discussions are presented from a sociocultural and interdisciplinary perspective. Most areas of learning and spheres of knowledge could further be advanced if they continue to incorporate cultural resiliency into their basic training approaches and ongoing skillful apprenticeships. This article emphasizes that the essence and manifestation of resiliency is rooted, not only in individual traits or abilities, but also in the capital resources already stored in the larger community - in its cultural wealth and generational wisdom. Resiliency is both an innate capacity, with various dispositions that is dormant within people and groups, and a skill that is gradually learned, intentionally established, and consistently built-up and developed. Then, it will be readily applied as a way-of-life, natural tendency, refined asset, and potential drive or passion for higher-functioning and livelihood, especially in time of adversity, misfortune, and calamity. This article encourages the practice of cross-cultural competence and cross-disciplinary growth. It promotes multi-academic learning and collaboration in order to foster a comprehensive resiliency-training and a dependable approach for survival-coping. Also, this article encourages an enduring social awareness, a continuous emotional empowerment, and a relational respect coupled with cultural humility.

Abstract Workforce diversity can be a major asset for personal, interpersonal, and economic development. Age diversity is prevalent with five generations currently represented in the workforce. Intergenerational tension is common, however, largely fueled by stereotypes centered on age and generation that can infiltrate all workplace processes. Working from the Age-Friendly University framework, our aim was to gather qualitative data to inform the development of a training program for college students, pairing information on age-related bias with opportunities for meaningful intergenerational exchange to mimic workplace interactions. We hosted three community-based focus groups with adults ranging from 60-69 years of age who were either currently employed or recently retired (N = 10) to discuss their intergenerational interactions in the workplace. Participants had an average of 41.06 years of work experience and worked across multiple industries, most commonly administrative work, food services, government, and healthcare. The most common theme reported was the dismissal of participants’ work experience by their younger colleagues, which some equated to a lack of respect due to their age, and others painted as a breakdown in communication. Technology was highlighted as exasperating intergenerational tensions. Participants also reported that younger colleagues often approached them for general life advice, which helped to reduce tensions. The willingness to see the value of older adults’ wisdom in general, but not specific to the work at hand, has implications for the content and structure of future career-readiness training programs. Recommendations for enhancing positive intergenerational exchanges and reducing generational tensions within the workplace will be discussed.

The study is aimed at assessing communicative, semantic and structural aspects of schoolchildren’s text-based activity; determining the actual semantic structure of the conceptual area connected with an old age, as well as the types of vocal acts applied to verbalisation of senses in the process of extemporaneous written speech production. Resources: texts of the compositions «An old man, what is he?»; «Old age, what is it?», «In old age I will be...», written by seventh- grade Russian students in Omsk in 2020. The applied methodology involves complex analysis for identifying communicative (speech strategies and tactics, type of communication), cognitive (actualisation of meaning and cognitive structures), semantic (selection of words, distribution of subjective features, selection of predicates, etc.) parameters. Results of the research: the author reveals certain dominance of variably developing typical scenarios associated with specific cognitive fragments in the linguistic consciousness as well as particular impact of social stereotypes associated with age, old age, old person. The author comes to the following conclusions: competence in communicative norms and structure of reasoning, predominance of self-communication, lack of dependence between the choice of the communication model and stating of the topic; actual semantic spaces and cognitive structures in the old age conceptual area: family – «love for children and grandchildren, care, help» / «abandonment»; lifestyle – «physical and intellectual activity », «health» / «lack of interest», «illness»; life as past – present – future – «work, money, business», «joy, fun, pleasure », «sadness, weakness»; a person – «different types of elderly people», «optimism» / «grumpiness», «experience», «wisdom»; the nature of the written speech actions consists in endowing with quality, transferring the activity of the subject – a person and his age state with the help of a restricted vocabulary basic for the semantic field of age (elderly, old, an old man, grandmother, grandfather, getting old); presentation of stereotypes of a multi-generational family and mutual care traditional for Russian culture, as well as formation of new stereotypes of active, joyful and happy old age.

Culture that is inherited hereditary and takes place in certain local areas is an invaluable heritage, one of which is the weaving culture in Aceh Besar District of Aceh Province. The lack of young generation’s interest to sustain weaving activity is concerned with the existence of Aceh Songket weaving, which contains various philosophical meanings in the future. Through education, it should be a relay to maintain the culture of weaving in Aceh Province so that it becomes the identity of the Aceh people. The research in this article aims to design and determine the feasibility of the media, practicality, and effectiveness of the Aceh Songket Weaving-making textbook media Integrated with Local Wisdom. The development of textbook media uses a 4-D development model. The results of the validity testing validated by material experts and media experts indicate a score of 91.5% in which the considered aspects are categorized as very valid, the practicality testing indicates 80% in the Practical category, and the effectiveness testing on students’ performance aspects indicates a score of 80 in the good criteria. Along with the data, it can be concluded that textbooks are feasible to use in learning.

Nowadays, young generation's knowledge about local wisdom in utilizing medicinal plants is decreasing. This study aimed to develop a pocketbook of antimicrobial medicinal plants based on local wisdom of the Serawai and Muko-Muko tribes (PAMP-LWSMT) in Bengkulu Province-Indonesia and its effectiveness in improving students' knowledge about the utilization of plants as traditional medicine (UPTM). This type of research was a research and development (R&D) of Sugiyono, it had 10 stages. Five stages have been conducted and published in 2018 and will be continued to the last five stages, namely product trials, product revision, trial use, product revision, and mass production. The results showed that 1) pocketbooks had a good response for students and teachers. It can be identified from averaged score of teacher response (75,33) and average score of children's response (65,31) 2). Pocketbook was quite effective to increase students’ knowledge about the utilization of plants as traditional medicine. It can be shown from N-gain value (0.5413). Value of Sig. (2-tailed) was 0,000 it means there was a significant difference before and after using a pocketbook. Through the development and effectiveness of pocketbooks, it can preserve the values of the local wisdom of the Serawai and Muko-Muko tribes in utilizing plants as medicine. This pocketbook is recommended to be used widely as a learning resource for high school students in various districts in Bengkulu Province so that students' knowledge can develop.

Bali, as a province with strong roots in local cultural traditions and significant economic importance for Indonesia, is striving to balance modernity and tradition, economics, especially mass tourism, and cultural identity. This is why Universitas Warmadewa, one of the largest Balinese universities, chooses the theme ‘Local Wisdom and Business Law’ for its international conferences each year.As a non-Indonesian legal scholar, this theme presents two challenges for me. Firstly, I am not an expert in tourism economics and can only approach the topic from a traditional market law perspective, theoretically. Secondly, the terms used in Indonesian legal discussions may seem vague and unclear from a German perspective, as the legal discussion in Indonesia integrates traditional legal phenomena pragmatically into the applicable legal system. This may also be historically conditioned because since independence Indonesia has to handle a legal pluralism in law, which also finds its cause in the legacy of the colonial era.When speaking on the legal perspective of ‘local wisdom’, several questions are unclear to me:What exactly is local wisdom and how can it be defined?Where does it fit into the Indonesian legal system?What role can local wisdom play in contemporary law?Local wisdom may be understood as part of traditional customary law or Adat, at least in terms of its influence on legal issues, as the conference theme suggests. The terminology around ‘customary law’, ‘Adat’, ‘indigenous law’, or ‘living law’ is still a problematic issue in Indonesian scientific discussion and should only be briefly mentioned in this presentation. The term ‘Adat law’ was originally not used in Indonesian society and was first systematically used by the Dutch. Van Vollenhoven, considered the ‘father of Indonesian Adat law’ by Indonesian scholars, defined Adat law as law that is not based on codified legal rules from the legislator. This definition is still used by contemporary Indonesian scholars. Adat law in this sense contains sanctions, making the character of ‘law’. It was characterized by Van Vollenhoven as dynamic and flexible folk law, which combines the term with the often-used term of ‘living law’. There are numerous discussions in Indonesian literature about Indonesian customary law, its functions, and significance, but the terminology has not been clearly defined and the role of religious law is also subject to numerous publications.Therefore, having read various contributions on the topic, I am left confused because some of them discuss the existence of legal principles of living customary law and describe them as “national Indonesian principles,” which can replace parts of the post-colonial Indonesian law, but they do not clearly identify these principles. The topic seems to be of almost patriotic importance to Indonesia, making it particularly difficult for foreign scholars to approach the subject in presentations before Indonesian colleagues. My contribution should be seen in light of this difficulty, as a first observation of the phenomenon from a foreign perspective.The term Adat is already difficult to comprehend, and this is even more true for the term “local wisdom” in a legal context. So, what is the “Local Wisdom” that I am asked to talk about? The Terms of Reference of our conference describe the meaning of “local wisdom” mainly as the clash of market actors in local Balinese tourism that can lead to conflicts, which the law should resolve. These conflicts are said to occur because local communities and institutions, based on a kind of traditionally grown trust, seek to build and maintain their business relationships in the tourism industry. This trust, which one could call “traditional good faith,” meets the need to regulate contractual arrangements more formally in terms of contract law (“more official...instead of just relying on promises or good faith”).In this sense, local wisdom is an aspect of good faith. Based on this understanding of the term, I have no systematic issues with the term “local wisdom.” However, it should be noted that good faith and contract, as a predictable shaping of legal relationships between market actors, should not be seen as opposites. It is possible and necessary to resolve disruptions in contractual relationships in light of good faith and, if necessary, adapt contractual regulations. Here, “local wisdom” should not be understood as a unique source of good faith, but as a general aspect that can influence the expectations of the contracting parties and their trust in shaping the law. This raises the question of which factors should be taken into account by the non-local contracting party in good faith, and which should not. It is a question of the concrete assessment of the structure of interests and the balance of the contract, how to allocate risk and assign external aspects to the contracting parties and which aspects should be considered subsequently.This is a theoretical matter, and it is unlikely to play a significant role in practice since local market actors and communities have the freedom, within the framework of private autonomy, to incorporate their traditional interests into the contract negotiations. This allows for traditional interests to participate in the “equivalence justice” of the contract. However, if the traditional interests of the local community result in unacceptable consequences for the contract’s execution, the question of whether these reasons can lead to a change in the contract’s basis may arise. In civil law systems, the clausula rebus sic stantibus is regulated as a limitation of the pacta sunt servanda principle and falls under the principle of good faith (bona fides). If the invocation of “local wisdom” by one party leads to the other party having to agree to an adjustment, it would have to be examined.I would like to give you an example of this, which seems credible even if no prove about the issue can be delivered due to the ‘popular’ source: A person without Indonesian citizenship acquired the right to use a plot of land with a house in Bali ten years ago. Since foreigners cannot acquire land ownership in Indonesia themselves, the foreigner had agreed on a legal arrangement with an Indonesian citizen resident in Bali, in which the Indonesian acquired ownership (hak milik) of the land with the foreigner’s money and agreed on right to use for the foreign partner. After ten years, the foreigner wanted to sell the property again to move to his country of origin. The agreement with the Indonesian partner stipulated that the Indonesian partner must agree to the sale of the plot on the wish of the foreign partner and would receive 10% of the sale amount in the event of a sale. In the case described, however, the Indonesian partner seems to have refused to sell the property on the agreed terms. He was not satisfied with the 10% share and demanded a 70% share instead. As justification for this, he argued that the contract terms should be changed because he had spiritually enhanced the property over the years through certain religious rituals and this required a revaluation of his shareholding.It is not known whether the case was heard in an Indonesian court and how it was finally settled. Assuming the case had occurred as described, from the perspective of Indonesian civil law, it is clear that no change in the business basis of the contract occurred as a result of the Indonesian partner’s spiritual acts, which can lead to an adjustment of the agreement between him and the foreign contractual partner. Just as local communities depend on their interests in cultural identity being taken into account even in legal relations with partners coming from outside, foreign investors must be able to rely on certain standards of contractual obligation. The principle of good faith would be grotesquely overstretched if local contracting partners could use fuzzy notions of ‘local wisdom’ to make contractual arrangements more flexible in their favour.Another example of the clash between traditional legal customs and supra-regional legal ideas in highly traditional markets with supra-regional economic importance, such as Bali, is the handling of legal disputes and methods of dispute resolution. The trust of traditional communities in supra-legal ties of interest in business relationships, as mentioned in the Terms of Reference to this Conference, meets a systemic trust in formal contractual regulations of non-local actors. The reference points of trust of the respective groups of market actors thus differ. This also affects dispute resolution. According to Sulastriyono, the voluntary character of traditional customary law has the advantage over civil law methods of litigation and dispute resolution of a ‘win-win’ solution, which leads to greater acceptance of the solution by the parties to the conflict. In theory, this is undeniable. However, it is questionable whether this acceptance can also be achieved among contract participants who do not originate from the respective culture, because the existence of sufficient advantages for a party may well depend on the integration of the party in the respective local society. Moreover, the indisputable advantages of consensual dispute resolution can also be well integrated in state procedural law via mediation mechanisms.Cases such as the one outlined one above would in principle be likely to erode the confidence of foreign investors in Indonesian law in general if courts do not rule clearly and draw clear boundaries here. The example seems to be a particularly extreme case, but it shows how important it is to clearly determine the meaning and possible role of terms such as ‘local wisdom’ and ‘tradition’ for use in law. Culturally related aspects are prone to serve as a tool for discrimination against individuals and companies that do not belong to the respective cultural environment. The difficulty, for example, of establishing an intellectual property right on cultural heritage follows not only from the contrast between individual subjective rights and collective subjective rights. It follows above all from the problem of determining the collective rights holders who are to benefit from ‘their’ cultural heritage. Who is a member of a certain culture? Is there a generational link or does it depend on the integration of the individual into his or her living environment? If the legal system does not want to fall back to abstruse considerations of ‘blood identity’, what remains is the assignment of such claims to territorial authorities or the state itself, whose task it is to protect cultural diversity on its territory. This is the path that the Indonesian legislature had taken in Art 38 Law No 28/2014 on copyright law.The misuse of cultural aspects carried into the application of law is also visible in another aspect: In another paper I have pointed out the problem that the concept of traditional customary law in Indonesian law and the position of Adat law in the hierarchy of norms seems in need of clarification. Shidarta notes that there is no sufficient clarity about the relationship between Adat law and state law and thus no consistent system of Indonesian law as a whole. Accordingly, the maturation of an independent Indonesian legal system suffers to this day from the internal conflict with the colonial legacy of existing state law based on Dutch civil law and the lack of a consistent overarching pluralistic concept of law. This is seen by Shidarta as a major reason why the systematic positions of customary law, Islamic law and western law within national law are not clearly defined and why a clear hierarchical determination of the various sources of law in relation to national law is lacking. The doubts about the systematic location and certainly also the failure to establish the principles of traditional customary law as original Indonesian law after the attainment of independence instead of the sources of law inherited from the colonial period are probably due - in addition to the idea of the state founders of an Indonesian unitary state (‘eenheidstaat’) - above all to the disagreement about the concept of customary law, which is formally understood in the sense of a binding source of law defined during the colonial period, or as post-colonial Adat law in the sense of traditional customary rights of various Indonesian ethnic groups either with a binding character or as norms of social order based on voluntariness. In this respect, too, different definitions of the term can be found in the literature:There is thus generally a more philosophical recognition of the importance of traditional customary law in the sense that customary law reflects the actual sense of law of the people and the Indonesian people as a nation. The latter statement seems problematic to me because the statement only applies with regard to the significance of customary law as a source of law, but not to the content of the individual customary laws of the various ethnic groups, in which different legal customs apply in each case. It therefore seems questionable to me whether Adat law can be understood in the sense of an alternative to Indonesian state law. In my opinion, Adat as a source of concrete legal norms has a supplementary development perspective in the communal area. Here it can certainly have an influence on economic life in the regions if it is applied consistently and transparently, and its importance would grow especially if the autonomy of municipal territorial units were strengthened, and a strong federalism were developed. However, a scientific inventory of norms and principles of local customary law is then required, and a clear formulation of such norms is needed, because it must be ruled out that the invocation of undefined, non-transparent or arbitrarily formulated Adat rules unduly restricts the freedom of market actors and are used as protectionist instruments in the provinces.In this sense, I believe that the postulate that Indonesian law must simply recognise Adat law as it has grown and as it is applied alive within the Indonesian local societies falls short, because the compatibility of social rules based on voluntariness and constantly changing with the overall legal system based on the rule of law is at least debatable. In other words: either one renounces the legal certainty and predictability of legal norms in the area of traditional customary law. This could then constitute a breach of the constitutionally enshrined principle of the Rule of Law. Or one formulates clear norms based on traditional legal principles, which have the character of binding legal norms and applies them in the sense of subsidiarity in the local environment with priority over central state law in certain predefined aspects. Then the rules of the hierarchy of norms must be correspondingly clear. However, the question of the hierarchy of norms then no longer presents itself as a problem of the nature of Adat or customary law because the latter would have lost its character as actual customary law. The advocates of a strong recognition of Adat by state law will, however, reject this path because they see the advantage of traditional customary law over state law precisely in its flexibility and ability to change. This flexibility would no longer be readily available through an integration of traditional principles into a local classical law in the sense of imperative norms.A clear hierarchy of norms defined by constitutional law seems indispensable, because such local customary law cannot displace state law without further ado, but only if the principle of subsidiarity and the better regulation of local circumstances by local law indicates otherwise. This would also be in line with the philosophical assessment of local customary law as the law that best captures the living conditions of the people in its cultural area of application. The importance of the principle of subsidiarity should generally be given more attention in the discussion on legal pluralism in Indonesia. This can not only ensure greater recognition of traditional customary law, but also enable the transparency necessary for the predictability of the law.Insofar as Adat is to be understood as the source of ‘abstract normative’ aspects, as certain common Indonesian legal values and principles in the sense of a ‘pan-Indonesian’ legal order and, as such, is to find its way into an independent state Indonesian civil law, legal scholarship in Indonesia will also have to identify and clearly define these principles. In doing so, it will be necessary to determine which principles of traditional customary law in the various regions of the archipelago are suitable as overarching legal principles, so that they can possibly have an identity-forming effect in a national private law. This difficult process might lead to reform of the Indonesian Civil Law which meets the special requirements of a socially and culturally integrated legal system.Indonesia as a state with a unified internal market needs a cross-cultural private law and commercial law. Consideration of the interests of local communities and traditions is of importance in a multicultural state. The Indonesian constitution therefore emphasises the specifics of traditional rights and thus guarantees Adat its own status in the legal system. However, there seems to be a lack of a clear hierarchy of norms in the legal system and a clear definition of the nature of Adat. A hint of a certain hierarchy between Adat and state law is indeed found in agricultural law (Art. 5 Law No. 5/1960 on the Basic Regulations of Agrarian Principles) and in forestry law (Law No. 41/1999 on Forestry). Adat is recognised here but must harmonise with state law. It is therefore likely to be in a relationship of subsidiarity to state law. The fundamental assertion of the primacy of state law over other co-existing legal systems is also in line with the view of Indonesian legal scholars such as Sunaryati Hartono. Referring to Griffiths’ formulation of “weak legal pluralism”, where co-existing legal systems are subordinated to a dominant formalistic national law, it can be stated that the Indonesian legal system follows this model.In my opinion, the integration of traditional customary law into the legal system should not be done as a mere tolerance of state law towards deviating regulations of facts in certain regions. From my perspective as a foreign observer, this seems to lead to significant problems for the development of the Indonesian economy and for investment. In particular, this seems to me to be the case for Bali. Local Wisdom can be incorporated into the contractual relations of the parties within the framework of private autonomous arrangements. A ‘creative’ qualification of protectionist measures against outside market actors or the justification of the failure to sanction breaches of contract or violations of law against outsiders as ‘Adat’ or ‘protection of local traditions’ should be consistently avoided.Incidentally, it seems to me that in contract law there is no real opposition between state law and traditional customary law. Either the parties trust each other, in which case state law does not prevent an agreement based on good faith. Or they do not, in which case only state contract law can lead to proper solutions. The same applies to traditional dispute resolution methods, to which the parties to the conflict can easily submit. In contrast, the integration of customary law as independent Indonesian legal principles or as legal norms at the local or municipal level into Indonesian law would require considerable academic effort. For this, the principles concerned would have to be clearly identified, systematised, and formulated to be able to substantiate a claim to validity beyond the respective local communities. The mere reference to historically evolved convictions of local communities is too vague. The term ‘local wisdom’ seems to me to be problematic in this sense to accurately describe the question of the collision of traditional customs and expectations of outside market actors, especially since it is already conceptually positively evaluative. Finally, it should not be forgotten, that the continental European codifications are culturally neutral and in big parts based on the Roman law. Roman law itself was not developed under the cultural framework of northern and middle European regions, however it served well as source for the modern European codifications. These codifications are working fine until these days in different nations without obvious incompatibilities with local traditions. The amount of a ‘Volksgeist’ after the idea of Friedrich Carl von Savigny within the Private Law does not play a big role in the contemporary discussion as law should be seen in a pragmatic way as a viable tool to organize the modern society. Indonesia is an important economically emerging nation. As such it might be a good idea to keep an internationally compatible private law, which might be carefully adapted to certain peculiarities of the Indonesian society. The use of general clauses as entrance doors for local legal convictions seems to be a good way for that and a clearly defined legal hierarchy with a constitutionally based legal subsidiarity principle seems important. In contrast, the foundation of modern law on nationalistic, local, or indigenous traditional customs should only be done with extreme caution, if at all. The contemporary discussion on the role of Adat in Indonesian law shows the great difficulty of determining viable legal rules that can enter a future reformed Indonesian private law as ‘originally Indonesian’. The criticism against Von Savigny’s ‘Volksgeist’ idea also applies here: Defining who the ‘people’ are and what constitutes their common identity is already hardly rationally possible in a non-multi-ethnic state, even more in a multi-ethnic state. National identity-forming circumstances are hardly suitable as common principles for pluralistic societies.

Mount Arjuna is not only a popular tourist destination in Indonesia because of its outstanding natural beauty. Mount Arjuna also has a cultural heritage reflected in its sites. The slopes of Mount Arjuna have diverse folklore. Revitalization of folklore values on the slopes of Mount Arjuna is an essential step in maintaining cultural heritage and preserving local identity. The objectives of this study are 1) to study the folklore on the slopes of Mount Arjuna and 2) to design a revitalization of the folkloric values of the Lereng Gunung Arjuna site. This research uses a historical method consisting of four stages, namely heuristics, criticism, interpretation, and historiography, with an empirical approach. Data analysis was done comparatively by proving the Lereng Gunung Arjuna site and the Lereng Gunung Arjuna folklore. The results showed 1) there are 19 folklors contained in each site. Sites of Mount Arjuna Slope, namely Oento Boego Cave, Watu Kursi, Eyang Madrim, Rahtawu or Tampuono, Eyang Sekutrem, Eyang Abiyoso, Nogo Gini Cave, Sendang Dewi Kunti, Puthuk Lesung, Eyang Sakri, Eyang Semar, Dwarapala Statue, Makuthoromo, Sendang Widodari, Wejangan Cave, Rancang Kencono, Candi Wesi, Sendang Drajat, Sepilar; 2) Local wisdom as a concept of preserving the environment wrapped in harmony between the value of divinity-humanity-nature around. The existing local wisdom is used as an inspiration for the mechanism of social life. The implementation of revitalization requires support from the parties (multi-stakeholders), and then the folklore is preserved and adjusted by the social context and changing times. Various existing folklore has the potential to be transformed elsewhere. In education, it is introduced and converted to school students so that local wisdom as an ancestral heritage and potential can be changed as a guide for the next generation's life.

Inherent in the traditional Native Hawaiian concept of health is the understanding that environmental factors, including nutrition and social behaviors, trans-generationally impact health outcomes in individuals and communities. Epigenetic mechanisms may now explain molecular links between these environmental factors and health outcomes. This article explores the epigenetic concepts present in ancestral Hawaiian wisdom of health as well as an example that this knowledge inspired further biological insight into the anticancer activities of noni (Morinda citrifolia). Noni is one of many medicinal plants that have been utilized for centuries by Native Hawaiian health practitioners, kāhuna lā‘au lapa‘au, to address various health ailments, including cancer. Here, we report a link between the anti-cancer effects of noni and epigenetic gene regulation, suggesting that the traditional Native Hawaiian concept of health likely included a mechanistic rationale for the role of the environment on physical health and wellness.

Today's people seem to lost their direction and guidelines in life as a result from the demands of life which are getting heavier day by day so that a tendency for character emerges individualistic and less concerned about others. Apart from having six major religions, Indonesia is also very rich in values of local wisdom that is noble and very relevant to the sacred teachings of religion in life of the people of South Sulawesi, especially the Bugis people, have local wisdom in the form of literature works both in the form of speeches and Lontars. One of the works of Lontara literature which contains values of Ethics and Decency is Lontara Pappaseng. Lontara Pappaseng contains many ethical and decency values we need to explore and develop so that it becomes a guideline for mankind, especially for the future of our young generation’s life in the society and the nation. In Lontara Pappaseng contains of advices in the form of human values, justice, courage, truth, honesty, loyalty, assertiveness and others that can be used as guidance and guidelines in everyday life in order to create a harmonious life both in household life, society and in the life of the nation and state. The research method used is a qualitative research approach with phenomenological method that is collecting data with participant observation to know the essential phenomena of participants in their life experiences because of this research focus on peeling study issues related to Ethical Values (Tata Susila) contained in Lontara Pappaseng Toriolo and its meaning, in addition to this research as well using a qualitative approach with data collection techniques through literature study by tracing pappaseng lontara manuscripts and documentation studies. The data source used is the Lontara script in Buginese language with the Lontara script, however in this article the lontara script used is the manuscript that has been collected by the Buginese writer and humanist (translated into Indonesian). The existence of local wisdom values in the form of Pappaseng is expected to be able to provide reinforcement of the functions of religion as a regulator of social obligation’s traffic through orders and prohibitions that are expected to materialize a peaceful social life.

Today's people seem to lost their direction and guidelines in life as a result from the demands of life which are getting heavier day by day so that a tendency for character emerges individualistic and less concerned about others. Apart from having six major religions, Indonesia is also very rich in values of local wisdom that is noble and very relevant to the sacred teachings of religion in life of the people of South Sulawesi, especially the Bugis people, have local wisdom in the form of literature works both in the form of speeches and Lontars. One of the works of Lontara literature which contains values ​​of Ethics and Decency is Lontara Pappaseng. Lontara Pappaseng contains many ethical and decency values we need to explore and develop so that it becomes a guideline for mankind, especially for the future of our young generation’s life in the society and the nation. In Lontara Pappaseng contains of advices in the form of human values, justice, courage, truth, honesty, loyalty, assertiveness and others that can be used as guidance and guidelines in everyday life in order to create a harmonious life both in household life, society and in the life of the nation and state. The research method used is a qualitative research approach with phenomenological method that is collecting data with participant observation to know the essential phenomena of participants in their life experiences because of this research focus on peeling study issues related to Ethical Values ​​(Tata Susila) contained in Lontara Pappaseng Toriolo and its meaning, in addition to this research as well using a qualitative approach with data collection techniques through literature study by tracing pappaseng lontara manuscripts and documentation studies. The data source used is the Lontara script in Buginese language with the Lontara script, however in this article the lontara script used is the manuscript that has been collected by the Buginese writer and humanist (translated into Indonesian). The existence of local wisdom values ​​in the form of Pappaseng is expected to be able to provide reinforcement of the functions of religion as a regulator of social obligation’s traffic through orders and prohibitions that are expected to materialize a peaceful social life.

This case study is aimed at exploring the development and role of Bayan traditional library as the source of information, education, and cultural preservation. The data were gathered through observation, interviews, and documentation. The study engaged traditional leaders, library managers, and Pokdarwis (tourism awareness group) as the informants. The study showed that Bayan traditional library was present among indigenous peoples due to the modernization which shifted the younger generation's paradigm to continue preserving culture. The library functions are as a forum to foster public interest in reading, a vehicle for Bayan traditional museum, and facilities for Bayan community to meet the book needs related to formal and informal education. It also provided numerous references for researchers to conduct research, learning facilities for local wisdom, and the arts of the native community. The library services are of course still conventional, as it can be seen from the concept of open library space, and circulation services are not organized technologically. Moreover, the role of the library in preserving culture is carried out by documenting various cultural activities, which are then translated into writings or works to increase the spirit of the younger generation to maintain cultural existence.

This research examines whether Banyumasan Javanese Language is still commonly used in the current digital era, both in daily interaction and in interaction through digital media. The national language of the Republic of Indonesia is Bahasa Indonesia. Besides the national language, local languages are usually used by local people in a country according to the people’s ethnicities. The local language used by local people is also called the first language. There are about 719 local languages throughout Indonesia. In Java, some local languages are used in specific regions and have their uniqueness as the form of local people’s local wisdom. One of the existing local languages in Java is Banyumasan Javanese Language, also known as Penginyongan Language or Basa Ngapak, used in Banjarnegara, Purbalingga, Banyumas, Cilacap, Kebumen and surroundings (Barlingmascakeb). Many researchers have reported that their speakers slowly abandoned local languages because of migration, the young generation’s reluctance to use the local language, and lack of pride in first language factors. A UNESCO report states that nearly 1,500 ethnic languages are becoming extinct every day. Using a quantitative approach, this research randomly took the respondents, constituting Banyumasan language speakers from some regencies. The data were collected through questionnaires that were distributed online. The collected data were analyzed using a descriptive statistics technique. The research results show that Banyumasan Javanese Language started to be abandoned by its main speakers and their descendants, both in family communication and online activities on the internet and social media communication.

Literacy programs in the form of community service in Elelim Village can be a means to develop the knowledge and potential of local local communities so that they have broad understanding, literacy skills and adequate competence. The community can explore and empower all potentials of the region to the maximum to support the progress of the community and the region. Literacy programs in the local community in Elelim Village can also develop the values of local wisdom that are part of people's lives. The youth or youth community has a role in the development of the nation's future and the dynamics of youth in the journey of national life determine the future direction of the Indonesian nation. The aim of community service literacy program is to increase the literacy ability of Elelim youth in Elelim Village, Yalimo Regency, Papua. The method used is a lecture method that approaches the local cultural character or adapts according to the culture of the local community. And the accompanying educational method by providing examples or symbols to improve literacy skills with any objects, plants or animals in the local area. So that its to improve youth literacy skills in the Elelim Village. The results of community service can be concluded that the motivation and enthusiasm of the Elelim young generation's willingness in studying literacy can improve the literacy ability of Elelim youth in Elelim District, Yalimo Regency, Papua. Keywords: Literacy programs service, Youth Elelim Village, Regency Yalimo, Papua

This study aims to determine the people's perception of the myth of "kepunan" in the Bangka Belitung Islands Province. This research method uses descriptive qualitative with triangulation techniques, namely observation, interviews, and documentation. The sampling technique uses Purposive sampling. The object of research in the Bangka Belitung Islands Province, where the myth is still developing and believed in, is the myth of "kepunan.” This myth is viewed from three aspects: cultural views, religion, and the younger generation. These three aspects became the basis for obtaining the results of this study. First, the myth of " kepunan " is part of the culture and customs of local peoples passed down from generation to generation from ancestors. Most local people believe in the myth of "kepunan" and think that there is something terrible that comes if they ignore the myth. Other minority groups believe the myth of "kepunan" is an ancestral heritage that needs to be maintained as local wisdom in Bangka Belitung. Second, the group of scholars believes that the myth of " kepunan " is only a mere superstition, unacceptable with logic, and cannot be accounted for its truth, so the myth cannot be connected with religious rules. Third, the younger generation's view of this "kepunan" myth has begun to diminish because environmental factors influence it. Where the younger generation of the local people of Bangka Belitung worked a lot in the city, so slowly, the myth of "kepunan" began to fade.

Considered the causes and results of the economic achievements of South Korea, which for one generation’s lifetime had managed to leapfrog from poverty to the top of the world’s advanced economies. Analyzed the similarity between the problems of the Republic of Korea, which has been at war with its northern neighbor for more than 70 years, and Ukraine since 2014, as both countries are at the epicenter of strategic conflicts in Eurasia, in which basic interests of world powers collide. Confucianism is analyzed as a model of social and personal relations that has absorbed the wisdom and experience of the millennia-old civilization, demonstrated its exceptional viability, capacity to dynamically modernize and creatively assimilate the achievements of other cultures and civilizations. There is a unique synthesis of values of the two most competitive systems of work ethic in the modern world – Confucianism and Protestantism, which ensured the phenomenal success of the South Korean modernization. It is argued that the very combination of strong socially responsible state, competitive structural democracy and social and labor ethics based on the amalgam of Confucian and Christian values gave effect to the “Miracle on the Han River.” It is shown that Ukraine and South Korea have a common position on the key issues of world order as well as promising bilateral relations, whereas the South Korean experience of economic modernization and development is of interest to Ukraine. Promising areas of Ukrainian-South Korean economic cooperation, such as electronics and IT technologies, renewable energy, aerospace and aviation industry, agriculture, pharmaceuticals, cosmetics, and healthcare are substantiated. Ukraine may benefit from the ROK’s positive experience in developing such areas as private entrepreneurship, small and medium business support, that would help practically solve the problem of microcredit and attract investment in the real sector of Ukraine's economy.

This research delves into the rich oral folklore tradition across different historical periods in Sidoarjo's villages, spanning from the Kahuripan Prabu Airlangga era to Islamic and Dutch colonial periods. The study aims to hermeneutically interpret these narratives to uncover their profound philosophical and meaningful content, specifically focusing on their potential as positive role models for the younger generation. The selected villages include Bendotretek, Semambung, Becirongengor, Singopadu, and Trompoasri, which hold symbols passed down since the Kahuripan era. This exploration seeks to present these enduring symbols in a contemporary context, aligning with current generational trends. The research outcome offers valuable insights into the cultural heritage's adaptability and relevance, fostering cross-generational understanding and appreciation. Highlight: Temporal Span: Investigates Sidoarjo villages' oral folklore, spanning Kahuripan Prabu Airlangga, Islamic, and Dutch colonial eras. Philosophical Exploration: Utilizes hermeneutical approach to unveil profound meanings and positive role models within the narratives. Generational Alignment: Aligns enduring symbols with contemporary trends, fostering cross-generational appreciation and understanding. Keyword: Folklore, Hermeneutics, Cultural Heritage, Generational Values, Contemporary Relevance

What kind of music teaching and learning takes place among folk musicians and young ones, aiming to reclaim their oral tradition and educate new master teachers? This question will be answered by drawing on extensive fieldwork at nine song-and-music schools in rural Bangladesh, applying critical realism as a meta-theory. An overall aim is to expand views on what music teaching and learning can be, with potential implications for education beyond rural Bangladesh. The empirical material was collected through a focus group interview with 12 students in an advanced class and in-depth interviews with these students and their three master teachers. The analysis shows that the generational transmission can be seen as based on the ‘four pillars’ of music pedagogy. These are re-described through dialectical critical realism in an abductive process, showing that music pedagogy can open an ontology and dialectic on being and becoming human for the participants. Results are discussed with absence and remembrance as key concepts. The study provides practical and philosophical insights into a music pedagogy about deep learning and resonance: towards transformative praxis.

Inheritance—of goods, reputation, and even physical traits—is a matter of paramount importance to Americans throughout the decades following Revolution. Paine and Jefferson, in propounding their vision of a new republic detached from Old World tyranny, continually assert every generation’s right to take only what it desires from prior generations, the better to reshape themselves and their nation as they see fit. In this world of generational self-fashioning, an older generation cannot be suffered to direct its successors from beyond the grave, or to refuse the task of provisioning those successors with material and intellectual wealth. Drawing on the works of Washington Irving, especially sketches like “The Art of Book-Making” and “Rip Van Winkle,” my paper will consider how the concept of anachronism is deployed in American literature to expose infractions against the logic of generational succession that is supposed to grant each new wave of Americans their freedom from those that came before. When the ancient British writers in “The Art of Book- Making” notice young scribblers tearing wisdom from their books and literally wearing it as old- fashioned clothes, they rise from the grave to take back what is rightfully theirs by any means necessary. In contrast, the peace-loving Rip, returning from his twenty-year nap, is so aghast at seeing some lookalike (his son) wearing his old clothes that for a moment he seems liable to rip them off the younger man’s back—but instead he finally settles into the role of storyteller and human curiosity, allowing the young to direct their own lives. Ultimately, this article uses anachronism to complicate how we regard nineteenth-century conceptions of historical change and generational influence.

The challenge of integrating local wisdom values into the education of the younger generation, especially in the era of digital advancement marked by transitions from 4.0 to 5.0, is primarily due to a lack of awareness, educational curriculum gaps, and generational differences in understanding these values. This research focuses on the Tri Tangtu concept—a key element of West Java's traditional wisdom—emphasizing its significance in maintaining societal balance and harmony between individuals and their environment. The aim is to analyze Tri Tangtu comprehensively and develop strategies to rekindle students' interest in preserving and understanding this cultural legacy. Adopting a qualitative research approach, this study delves into the complexities of rejuvenating Tri Tangtu for student engagement, with data collection conducted through purposive sampling interviews, centering on students from Telkom University in Bandung, Indonesia. Results indicate a decline in students' engagement with traditional cultural values, often perceived as restrictive or superstitious. Notably, this research innovates by strategizing the revival of Tri Tangtu through new media platforms. It concludes that integrating local wisdom values into the curriculum, supported by social programs, community engagement, and technological interventions, is crucial for fostering students' cultural identity.

We draw from Miranda Fricker’s theory of epistemic injustice in evaluating the impact of limited cultural diversity within the integration literature. Since culture and social location are frameworks that help us make meaning of the world, failing to actively engage culture in integration is to perpetuate hermeneutical injustice. In this paper, we propose: (1) a theoretical model for actively engaging culture in the integration of psychology and theology, called the Cycle of Cultural Integration (CCI), and (2) practical ways for educators and students to incorporate generational and cultural wisdom that has been embedded among communities of color into interdisciplinary work between psychology and Christian theology.

The present study examines the benefits of an in-person intergenerational contact program called SAGE (Successful Aging and Inter-Generational Experiences). The SAGE Program pairs older adults (M age 85 years) and younger adults (M age 23 years) for 2 to 3-hour weekly meetings over a 7-week period, where participants can share memories, skills, and values, and foster new perspectives and friendships. We expected the SAGE Program to benefit both older and younger participants with respect to identity processes, subjective well-being, positive mood, and wisdom while reducing ageist beliefs compared to old and young participants serving as their matched controls. Overall, participants in the SAGE Program reported greater identity synthesis,subjective well-being, and positive mood. Exploratory analyses suggested that identity synthesis is a likely mediator of that effect. The SAGE Program did not reduce ageist beliefs, but age differences in ageism were found. We address additional results,limitations, and future research directions.

Masculinities and culture are intertwined and have significant implications for men’s mental health. This study aimed to explore influences of Australian masculinities and culture on men’s mental health. Five focus groups were conducted with men ( N = 43) living in New South Wales, Australia. Three overarching themes were identified; (1) A history of strength and self-reliance: taketh as we are, she’ll be right, (2) Social and geographical divides: surrounded by men but never actually connecting, and (3) Male socialisation and generational dissidence: not getting the wisdom from the men that have gone before me. Participants’ perspectives and experiences offer a reference point and lens for understanding challenges and enhancing efforts to promote Australian men’s mental health. Gender transformative program strategies are proposed to promote men’s mental health and norm help-seeking.

Reminiscing by older adults can facilitate beneficial outcomes through the preparation for the end of life, the cohesiveness of life narratives, and creation of life meanings. Given this, and the historical challenges of communication between generations, the objective of this study was two-fold: (1) to harness the beneficial role reminiscence can play in the mental health of older adults; (2) to facilitate generational learning by documenting and thematically analyzing the experiences and knowledge of older adults. We hypothesized that our interviews, which had the stated goal of helping younger people navigate life challenges, would not only act as catalyst for the participants to reminisce but also create a corpus of knowledge which could be later distilled into accessible “pearls of wisdom”. The interviews were conducted in Israel with 102 participants who were between 60 and 93 years of age with six questions constructed to promote further commentary. Through the interviews we were successful in producing a large representation of the older adults’ experiences and what they believed would be beneficial for the younger generation. Due to the potential benefits for participants and larger communities we recommend this approach be adopted for future studies.

Background Breast/Chestfeeding remains a public health issue for African Americans, and increased rates would mitigate many health disparities, thus promoting health equity. Research Aims To explore the interplay of generational familial roles and meaning (or value) ascribed to communicating infant feeding information across three generations. Method This prospective, cross-sectional qualitative study used an asset-driven approach and was guided by Black Feminist Thought and Symbolic Interactionism. African American women ( N = 35; 15 family triads/dyads), residing in the southeastern United States were interviewed. Data were analyzed using thematic analysis. Results The older two generations described their role using assertive yet nurturing terms, while the younger generation carefully discussed the flexibility between their familial roles. Emergent themes described the meaning each generation attributed to communicating infant feeding information: “My Responsibility,” “Comforting,” “Bonding Experience,” “She Cared,” and “Gained Wisdom.” Conclusions Our findings have potential to contribute to achieving health equity in African American families. Future breast/chestfeeding promotion efforts may benefit from reframing the current approach to including protection language and not solely support language. Lactation professionals should further recognize and support strengths and resource-richness of intergenerational infant feeding communication within African American families using strength-based, empowerment-oriented, and ethnically sensitive approaches.