International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 Local Wisdom in Lawas (Poetry) Ponan Party Ceremony Society of Nusa Tenggara Barat Heni Mawarni, Sarwiji Suwandi, Slamet Supriyadi

Post-graduate ofIndonesian Language Education, University of Sebelas Maret. Surakarta,

Abstract— Local wisdom means a good relationship Sumbawa. Therefore, the needs to between humans, nature, and the environment in an area taken into consideration, as to preserve it from extinction. that is also influenced by its culture. The globalization There are some ways that can be done to preserve it, phenomenon and modernization nowadays often leaves including introducing the Sumbawa culture, for example cultures rapidly forgotten, therefore they need to be maen jaran (horse race), barapan kebo (buffalo race), preserved, one of them is the Ponan Party Ceremony. Ponan Party Ceremonies, wedding processions, and so on. Ponan Party Ceremony is an annual tradition carried out Every culture in the Sumbawa community has local by the Sumbawa people of , which wisdom that needs to be maintained. contains many of the local values. This study aims to explore the local wisdom embedded in the lawas (poetry) II. THEORIES OF LOCAL WISDOM of Ponan Party Ceremony in Sumbawa. The research Local wisdom is the identity or cultural method used in this research is descriptive qualitative personality of a nation that causes the nation to be able to through literature studies in relation of local wisdom. The absorb, even cultivate cultures that originate from the results of this research show that the lawas (poetry) of outside / the nation becomes its own character and ability Ponan Party Ceremony are as following: love the (Wibowo, 2012). These identities and personalities environment, religious values, social values, tradition, naturally adjust to the views of the local community so and culture. Local wisdom needs to be preserved in order that the values do not shift. Local wisdom is one of the to keep up and balance with modern times. means of cultivating one's own culture and defending Keywords— culture, Sumbawa Village, Ponan, lawas themselves from unfavorable foreign cultures. (poetry). Local wisdom is a perspective on life and knowledge, including various life strategies in the form of I. INTRODUCTION activities that society does in order to solve their Nature, people, and the environment have a close problems on meeting their needs. In foreign languages, it relationship. In the past, humans understood the language is often also conceptualized as local wisdom or local of nature. Traditional communities collect them into a genius knowledge (Fajarini, 2016). Various strategies are system of knowledge, which would then be used to carried out by the local community to maintain their interact with others. A language-oriented system of culture. On the other hand, (Parkes, Peter., Ellen, R. F., & knowledge in a certain region is called local wisdom. Bicker, 2005) named it local knowledge (local wisdom). Indonesia is known to be very rich in traditional Local knowledge is defined as follows: 1) knowledge that languages and cultures. Bahasa Indonesia is used as the is associated with a place and a series of experiences, and unification language of the diverse regions. Besides that, developed by the local community; 2) knowledge Bahasa Indonesia also developed as the official language obtained through mimicry, imitation and experimenting; of the country and the language of knowledge and 3) daily practical knowledge obtained from trial and error; technology. One of the traditional languages that 4) non-theoretical empirical knowledge; 5) continues to grow is the language of Sumbawa, called comprehensive and integrated knowledge in the fields of 'Samawa'. tradition and culture. The same thing was also expressed Samawa is a language used to communicate and by (Alfian, 2013), stating that local wisdom is interpreted interact with local residents who are used collectively as a view of life and knowledge as well as a tangible life (Zulkarnain, 2015). The development of technology as a strategy of activities carried out by local communities in result of globalization has decreased the fondness and meeting their needs. pride of using traditional languages, including in

www.ijels.com Page | 241 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 Local wisdom according to (Istiawati, 2018) reflected in the values that apply in certain community states that local wisdom is the way people behave and act groups. in response to changes in the physical and cultural Local wisdom is also expressed in the form of environment. A conceptual idea that lives in society wise words (philosophy) including advice, proverbs, grows and develops continuously in the public awareness poetry, folklore (oral stories), and so on; social and moral of the nature related to the sacred life to the profane (the rules, principles, norms and rules that become social daily, mundane part of life). Local wisdom can be systems; rites, ceremonial or traditional and ritual understood as local ideas that are wise, full of good ceremonies; and habits that are seen in everyday behavior values, embedded and followed by community members. in social interactions (Haryanto, 2014). Local wisdom according to (Ratna, 2011) is a Sumbawa is one of the places that are still cement binding in the form of an existing culture, so that tenacious when it comes to the values of local wisdom. it is based on existence. Local wisdom can be defined as a The culture of West Nusa Tenggara must be preserved as culture created by local actors through repetitive the wealth and pride of the region (Irfan & Suryani, processes, through internalization and interpretation of 2017). The culture that is owned by a nation is a way of religious and cultural teachings that are socialized in the life of people who inhabit an area in groups, assumed not form of norms and used as guidelines in daily life for the to belong to humans, but to function as a sign or identity community. Based on the opinions above, it can be of the group itself (Nnamani, 2019). There are many concluded that local wisdom is the habit of a group of more regions that utilize local wisdom to support their people that is inherited, full of benign intentions, economy, such as the Balinese who are famous for their embedded and followed by members of the society. The art and are still attached to their religious rituals and forms that they take include customs, culture, language, Garut which is famous for its dodol. This is the form of religious beliefs, rules, and daily practices in life. local wisdom in our culture. The people of Sumbawa is an example of III. FORMS OF LOCAL WISDOM implementations of local wisdom with their annual The local wisdom is diversity harmony in the rituals, done in order to carry out orders of God's with form of social practices based on wisdom from culture. praying, giving alms, making pilgrimages, being in Local wisdom in society takes its form in culture (values, harmony with others and studying the teachings about His norms, ethics, beliefs, customs, customary laws, and commands, practicing and obeying carefully all the special rules). Noble values included in local wisdom are teachings of spirituality. Besides that, Sumbawa also as following: Love of God, love of the universe, saves a lot of local wisdom in its community. One of the responsibility, discipline, independence, honesty, respect, customs that is carried out by the people of Sumbawa is politeness, compassion, confidence, creativity, hard work, the Ponan Party Ceremony. persistence, justice, leadership, humility, tolerance, The Ponan Party Ceremony is one of Sumbawa peacefulness, and unity (Haryanto, 2014). people's tradition that is sanctified, due to the myths that The same thing was stated by (Wahyudi, 2014) it contains. The ceremony takes place in rice fields. The local wisdom is an unwritten rule that is a reference for sweets eaten in the ceremony are wrapped in leaves the community that covers all aspects of life, in the form commonly used to wrap food, such as banana and coconut of rules relating to relations between humans, for example leaves. The Sumbawa people believe that those wrappers in social interactions between individuals and groups, can make residents' rice plants devoid of pests and their relating to hierarchies in governance and custom, rules of crops will be abundant. The execution of Ponan Party marriage between clans, and karmic order in everyday Ceremony is done in Poto Village. Not only does it teach life. The rules of regulation concern human relations with spirituality and beliefs, it also shapes the people to be nature, animals, plants which are more aimed at nature affectionate, loving, compassionate, faithful, and aware. conservation efforts. Regulations concerning human Every society in a region is unique in expressing itself. relations with the occult, for example God and This form of expression can be done in the form of supernatural spirits. Local wisdom take in the form of architecture, art, and literature (Fokkema, 1998; customs, institutions, wise words, proverb (Javanese: Masindan, 1986; Pudentia, 2015), such as poetry, prose, parian, paribasan, bebasan and saloka), in local wisdom and drama. Poetry brings many oral messages conveyed literature is clearly a language, both oral and written. In by musical sounds, rhythms, and techniques, can society, local wisdom can be found in folklore, singing, spontaneously attract the attention of the audience sayings, sasanti, advice, slogans, and ancient books that (Hamdan, 2019). are inherent in everyday behaviors (Ratna, 2011). This Likewise, the Sumbawa people also have the local wisdom will manifest into a traditional culture and uniqueness to express themselves, such as through Sakeco, Panan, Tutir, and lawas (poetry). The people of www.ijels.com Page | 242 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 Samawa inhabiting the Sumbawa Island have various express or convey one's heart contents in various events forms of art (Musbiawan, 2016) and folk poetry inherited (Sumbawa Tourism Agency, 1997: 9). continuosly from the ancestors. The Sumbawa island is a Lawas Samawa can take the form of prose, region in Indonesia and the biggest island in the Province stories, history, and also in the form of poetry called of Nusa Tenggara Barat. This island is inhabited by two lawas, and among the Sumbawa ethnic community it is big ethnicities, the Mbojo people on east and the Samawa always used in various activities, for example in mutual people on west (Lalu Mantja, 2011). The Ponan Party cooperation activities, marriages, cultural events, and Ceremony is filled with exhibition and performances of barapan kebo (buffalo race) so that the old (poetry) still culture and literary arts, both oral and written, one of the continues to grow today. Lawas (poetry) known from the oral form is lawas (folk poetry). past so that it belongs to the community together, developed from generation to generation by oral means in IV. DEFINITION OF LAWAS (FOLK POETRY) various activities involving many people, by The word lawas (poetry) in Kamus Besar remembering or memorizing them. Lawas (folk poetry) is Bahasa Indonesia means ‘wide, spacious’. Associated still developing today as Sumbawa’s oral literature. with the word 'ber-lawas' in the Samawa people Sumbawa oral literature is delivered by telling it or being ('balawas'), which shows about lawas (poetry), it would delivered by word of mouth (regeneration) (Amin, 2012). mean “having a spacious, wide heart.” In other words, Lawas (folk poetry) are verses/runes that are lawas (poetry) is the human creation that created and delivered as forms of conveying love, sadness, critic, expressed by language; by writing or oral that risen the advice, and so on (Sukiman, 2018). Furthermore, lawas happiness and sadness in the human soul (human creation (poetry) is a poem consisting of three lines, provided that that is born and expressed in languages, both oral and each line is intertwined, three strands and each row written which creates a sense of beauty and renewal in the consists of eight syllables. Lawas (folk poetry) contains a depths of the human soul) (Government, 1997:12). deep understanding, out of a subtle feeling, inviting Lawas (poetry) was originally rooted in the listeners to examine and think seriously, for example the Sumbawa language and couldn't be detected when it complaints of ordinary people against state officials who started to be present amongst the people. However, its live in luxury among citizens who lack housing, clothing, presence in the life of the Samawa community began as a and food. From some of the opinions above, it can be means of expressing the inner human being filled with concluded that Lawas (folk poetry) is an oral literature feelings of emotion, sadness and disarray, perhaps caused (folk poetry) of the Sumbawa people. Until now, it is still by disasters or danger in life. Whether to overcome or developing and used to express the contents of the heart entertain, feelings are expressed in the form of words. to the interlocutors delivered at certain times both These sayings seemed to be a force in the ceremony to individually and in groups. drive away the elements that cause the sense of danger In particular, lawas has certain characteristics (Sukiman, 2018). that are rigid and has been converted by the Sumbawa Lawas (poetry) is one of the oral arts that exists people. The characteristics are as follows: (i) each verse and developed in the Samawa community in the form of consists of three lines; (ii) each row consists of eight traditional poetry. The word lawas (poetry) is basically syllables; (iii) there is no repetition of the word meaning oral poetry that has been attached to the people of the same in one verse; (iv) between the three lines in one Sumbawa, and a legacy that was developed orally both in strophe is a whole unit. For example, (i) each verse cities and in the countryside (Fajarini, 2016) consists of three lines, /lamin sia dunung notang/sowe Hamim (2010) lawas, as folk poetry in santek banga bintang/pang bulan batemung mata/. Sumbawa, is said to be a human creation that was born Example (ii) each row consists of eight syllables, /la-min- and expressed in oral and written language that gave birth si-a-du-nung-no-tang/ (8 syllables). Example (iii) there is to a sense of beauty and necessity in the depths of the no repetition of the word meaning the same in one verse, human soul (Made Suyasa, 2001). Lawas (poetry) is /pang bulan batemung mata/. In lawas (folk poetry) many literature that is used to express the atmosphere and contain values and mandates to listeners and contain the content of the heart in order to convey them to other value of local wisdom. Based on what has been people (connoisseurs or listeners) or reader (Juanda, discussion above, the purpose of this study is to reveal the 2016). Lawas (poetry) sung with temung (rhythm) is local wisdom contained in lawas (folk poetry) Ponan called balawas. The balawas event is very popular with Party Ceremony in the Sumbawa community of West the Sumbawa people, and it can take the forms of sakeco, Nusa Tenggara. melangko, badede, ngumang, or saketa in a performance V. RESEARCH METHODS ceremony. Lawas is poetry in the language of Sumbawa, This research uses desciptive qualitative with anonimity in its creation, whether oral or written, to approach. Moleong (2010) states that qualitative research www.ijels.com Page | 243 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 is research that intends to understand the phenomenon of Data 3 Buwa olo pang panungkas what is experienced by the subject of research such as Leng dadimo medo bura behavior, perception, motivation, action, holistically and Subur balong mole pade by means of descriptions in the form of words and language, in a specific natural context and by utilizing Translate; various scientific methods. Data collection in this study is Why are they placed in plots using the method of observation, listening, interviewing, Because it can clear up pests and document analysis. According to Lofland in . So that the rice will always be fertile Moleong (2010) the main data sources in qualitative research are words, actions, and document data. The data Data 2 and 3 explain about maintaining sources in this study are in the form of documents and the environmental cleanliness during the ceremony. Food and people of Sumbawa Regency, West Nusa Tenggara. cakes served in leaf wrappers (using banana leaves, coconut leaves, or bamboo leaves) should not be thrown VI. RESULTS AND DISCUSSION away after they are eaten. When the ceremony is over, all Based on data collection and data analysis, the the participants of the event must collect their leftovers to results of this study are as follows; maintain environmental cleanliness, so for those who take 6.1 Love the Environment part in the Ponan Party Ceremony, the wrapping leaves Environment is a place where human life will be thrown in the fields or around the rice fields in processes take place. Nasution (1996) states that the hopes of repelling pests and diseases. It is also believed environment is broadly divided into two, including; (a) that this kind of thing is a form of maintaining cleanliness physical environment is defined as something that is and balance between nature and rice plants. outside of someone who is not related to humans, such as nature, weather, climate, buildings and (b) non-physical 6.2 Religious Values environment is an environment that is directly related to Religious value is an attitude or behavior based humans, such as daily interaction. The Ponan Party on rules or rules of religion. Religious values reflect the Ceremony also provides lessons for us about managing human attitude or behavior towards God. Zakiyah Q. Y nature and the surrounding environment in order to stay & Rusdiana (2014) stated that religious values are values sustainable. Quoting lawas (poetry) Sumbawa; that are to be instilled through the process of Islamic education, which is about devotion to God (Allah SWT) Data 1 Kle tu sablong desa, and the values that govern human relations. The lawas na sarusak tani tana, (poetry) containing religious values in the Ponan Party sanuman nanta tu mudi Ceremony are as follows;

Translate; Data 4 Tusamula mo tutir ta Although we build villages, Kewa singin Nene kita Don't damage nature and the environment, Anung sopo manang mes There are still the posterity Translate; Data 1 lawas (poetry) above reveals that we Let's start the poem, must love and preserve the environment around us, by By the name of our god, managing, maintaining, and caring for it. Preserve what Only Allah SWT. already exists and not destroy it, because in the future there will still be our grandchildren who will occupy Data 5 Kusamula ke bismillah where we live. Kusasuda ke wassalam Nan ke salamat parana Data 2 Karoro sesa sadeka Karampo kokat kabala Translate Kareng ola pang panungkas Starting with bismillah, Ending with greetings Translate; So that we will be safe Leftovers from the charity Picked up together Data 6 Baliukmo silapangkan Then placed in the paddy field Ode-rea, loka-tua Rembang seda sikir-tahlil www.ijels.com Page | 244 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 Data 9 Dusun Lengas Desa Poto Translate; nansi Dusun Bekat Beru Sitting together, mingling with each other Asal kalis Bekat Loka Whether small, young, or old Together saying dhikr and tahlil Translate; Lengas Hamlet, Poto Village, Data 7 Sikir-tahlil-basadeka That is the Bekan Beru Hamlet, Runtung tin pang untir ponan Originally Bekat Loka Waya suda tanam pade Data 10 Pang masa Dam Batu Bulan Translate; Manasi kakurang ujan Dhikr, tahlil, and charity, Tusatentu mole pade Every year at Ponan's party, After planting the rice. Translate; During the times of Batu Bulan dam, The lawas (poetry) data above is an explanation of Even though rainfall is lacking, the ponan party held at Ponan hill, carried out by the Determining when to farm. hamlets of Poto, Lengas and Malili in Moyo Hilir Subdistrict, Sumbawa, formerly from one cluster, the Data 11 Nanok puin kayu jawa Bekat Village held in Penang Hill, conducted by the Pang baserip tusiara hamlet Poto, Lengas, and Malili in Moyo Hilir Ramemo tokal baliuk Subdistrict, Sumbawa, previously from one cluster, Bekat Village. Translate; The series of Ponan ritual processes starts from the Under the kawa wood tree, preparation of the community to execute the Ponan People who come to take shelter, celebration. data 4 and 5 explain that as Muslims who Sit together. believe in Allah, His name should always be remembered Data 12 Rungan rame boat sia and mentioned in every moment by starting something by Bagentar tana Samawa saying "Bismillah" and closing it with greetings, so that Bato mo nyata ku gita we are safe in His protections. In data 6 and 7, the mingling of people from various sizes and ages to recite Translate; the dhikr, tahlil, and giving charity are signs of our Your party is festive, Sir, gratitude to Allah SWT for all His blessings that are Rocking the Samawa land, always given to us. And now it is real.

6.3 Social Value Data 8 untill data 12 describes the place and Social value is a value that is considered good in ponan ceremony procession. The ritual starts with humans. Nwaubani & Okafor, (2015) Social value is a members of the village gathering in the village gate value that is considered good in humans. Social value is a before walking together to the Ponan Hill. They walk value that must be instilled in humans, as early as hand in hand, carrying the food and drinks that have been elementary school level, in order to be able to become prepared beforehand for the participants of the ceremony. citizens with moral values in community life to live After they arrive, they have prayers together, lead by the peacefully. Lawas (poetry) which contain social values headman. They pray for prosperity to befall upon the are as follows; three villages, for God to give them crops in abundance. In addition, this occasion also serves for Data 8 Adamo sopo katokal residents to forgive each other for anything that might Pang tengatan onrong rea offend anyone during the ceremony, whether there were Desa poto- Moyo Hilir errors in the distribution or mistakes during the irrigation process for examples. They ask for forgiveness and Translate; forgive each other so there would be no grudges kept and We are in one place, burdens held in the heart, which would damage the unity In the midst of rice fields, and brotherhood. According the Sumbawa people, there is Poto, Moyo, Hilir Villages a strong relation between crops yield and relationships among people in Ponan party ceremony. If their www.ijels.com Page | 245 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 relationships are healthy, so will the crops, and vice versa. indigenous people, the leaves must be thrown in the fields They believe that Allah SWT will bring prosperity to or around the fields, because they are believed to be able people who maintain good relationships with others. to repel pests and diseases. Values that can be taken from the lawas above are The next step is to prepare snacks that are respect for each other, helping each other, unity, prominent to the ceremony, which are buras, lepat, compassion, and believing in each other. petikal, Topat, Tepung batas, Tepung kiping, Onde-onde, Jadi Kebo, Ai Aning dan Timung. These are all made from 6.4 Value of Tradition or Culture rice, not fried or cooked using oil, and only cooked with According to Nababan (1988), culture is firewood. The Sumbawa community believe that if the perceived as a system of communication with human food is cooked with oil, then it will be less tasty. This behavior, and language is one part or subsystem of process is intended to be a form of gratitude and local culture. As a subsystem of the culture, linguistic wisdom in maintaining cultural preservation, because behaviors also follow the norms of its parent culture. This cooking with firewood was what their ancestors did. The linguistic behavior system is called 'language procedure' people believe that the smoke coming from the firewood (linguistic etiquette). Altman dan Chemers (1984) states are a form of prayer that will reach the sky, and will that there are five important factors regarding intercultural evaporate to become clouds that will bless the land with and environmental relations; 1) the natural environment, rain so that their farms will not be dried out. The values includes temperature, rainfall, geography, flora and fauna; that can be taken from the above lawas is the meaningful 2) environmental orientation and outlook on life, includes traditions of serving cakes in the Ponan Party Ceremony. cosmology, religion, values and norms; 3) environmental cognition, includes perception, trust, and judgment; 4) VII. CONCLUSIONS AND SUGGESTIONS environmental behavior, includes privacy, personal space, Based on the results of data analysis and territory and density; 5) the environment as the final discussion, conclusions and suggestions in this study are product in the form of a built environment, houses, as follows; agriculture, and cities. These five factors are interrelated 7.1 Conclusions with each other, this shows the relationship between the Based on the results of the research and analysis culture and the environment that is built, to better of the data above, it can be concluded that culture or understand the culture of the built environment. The tradition in an area is an identity held by the people who cultural value of the Ponan ceremony is found in lawas inhabit the area. One of the annual traditions carried out (poetry) below; by the community is the Ponan Party Ceremony that has been attached to the Sumbawa people of West Nusa Data 13 Tepung kalis loto pade Tenggara, in this tradition the community in addition to Buras, lepat ke petikal performing the Ponan Party Ceremony also displays Topat srapat. Tepung batas various kinds of Sumbawa arts and culture that are familiar to the local community namely lawas (poetry). Translate; Lawas (poetry) are always displayed in every cultural Snacks from rice, performance of the Sumbawa community because in Buras, lepat, and petikal, addition to having an interesting rhymes, lawas (poetry) Topat and wet snacks also brings messages and speaks the values of local wisdom in it. For example, (a) loving the environment, as Data 14 Tepung kiping, Onde-onde human beings who depend on resources of the earth, we Jadi Kebo, Ai Aning must love nature by sustaining it, (b) religious values, as Sadeka terap ke Timung religious people, human beings must uphold the religion they have embraced by giving thanks for everything that Translate; has been given by God, and (c) social values, as social Tepung kiping, onde-onde, beings, we have to maintain our relationship not only with Buffalo milk, honey, our creator and the environment, but also with other Charities with timung. humans whom we socialize with, and (d) the values of tradition and culture, by establishing good relationships Mentioned in data 13 and 14 are typical with others, culture and traditions are born, and they hold Sumbawa snacks or cakes served during the Banquet meaningful values which we have to uphold and preserve. Ceremony. This snack wrap is from banana leaves, coconut leaves, bamboo leaves, and should not be disposed of carelessly after being eaten. For the Ponan www.ijels.com Page | 246 International Journal of English Literature and Social Sciences (IJELS) Vol-4, Issue-2, Mar - Apr, 2019 https://dx.doi.org/10.22161/ijels.4.2.8 ISSN: 2456-7620 7.2 Suggestions Jakarta : Pusat Pembinaan dan Pengembangan Bahasa The author hopes that the results of this study can be used Departemen Pendidikan dan Kebudayaan. as a reference and reference for further research on lawas [16] Moleong, L. J. (2010). Metodologi Penelitian (poetry). The author's suggestion for further research is to Kualitatif. Remaja Rosda Karya. Bandung: Remaja examine more about lawas (poetry) and folklore in the Rosda Karya. Sumbawa community. [17] Musbiawan, H. (2016). Ragam Alat Musik Tradisional Sumbawa. Kantor Arsip dan Perpustakaan Daerah

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