Culture of Bali in fact implementing the values that comes on the teachings of the Hindu religion. Community acknowledge the perbedaaan (rwa bhineda), which is often determined by factors space (village), time (mare) and the real conditions in the field (Patra). The concept of the village, tense, and cultural causes Patra Bali flexible and selective in accepting and adopting the influence of foreign culture. Experience shows that the history of communication and interaction between the culture of Bali and outside the culture such as India (Hindu), China, and the West, especially in the field of the arts has created a new creativity in art and art show. Themes in painting, art and the art show much influenced by Indian culture. Similarly, the Chinese culture and Western / European give the feel of stone art products in Bali.
Culture of Bali indeed uphold the values of balance and harmonization of the human relationship with God (parhyangan), relationships humanitarian (pawongan), and the human relationship with the environment (palemahan), which is reflected in the teachings of Tri Hita Karana (three causes of welfare). When people are able to maintain a balanced relationship and harmony with the third aspect is the welfare will be realized.
In addition to the values of balance and harmonization, in Bali, also known culture of the concept of tri semaya namely the perception of Bali time. According to the people of Bali and (athita), today (anaghata) and future (warthamana), is a series of time that does not slide separated with one another. Human life at this time is determined by the results of deeds in the past, and act now also determine the life in the future. In the teachings of the law of karma Phala mentioned reasons, the result of an act, an act of good will get good results. Similarly, the act of bad results also not bad or good for that.
Culture also has a clear identity that is culturally expressive termanifestasi in the konfiguratif the coverbasic values of the dominant example: religious values, aesthetic values, the values of solidarity, the value of harmony, balance and value (Geriya 2000: 129). Five basic value is suspected able to survive and continue facing challenges.
Bali cultural resilience is also determined by the social system that materialized in various forms of traditional institutions such as train, village customs, subak (of the organization), as if (associations), and dadia (klen). Linkages to the Balinese traditional institutions is both voluntary and compulsory, has been able to work for the structural resilience of Balinese culture. According to Geertz (1959) they are bound by some social institutions such as the above. Traditional institutions such as traditional village is considered the last stronghold of stand culture of Bali.
However, it should probably be understood that the resilience of culture Bali have weaknesses of the three main aspects, namely the resilience structural and functional (Geriya 2000:183). Structural resilience associated with the physical control of the land as a buffer culture, which not only changed the function but also changed their use. Functional weakness related to the weakening function of the language, characters and literature as elements of Bali and media culture.
Cultural changes Bali
Balinese culture and society do not escape from the changes in this era of globalization. As noted by Adrian Vickers (2002) that they now have a middle paradok which tends to adopt a system of modern culture (cosmopolitan), but on the other side are also experiencing the process parokialisme or pettiness that arise because of the focus switch on the locality, especially to the customary village . In other words, that people in Bali to adopt modern culture seems to still hold ties to the union tradition and value system held. Paradok this phenomenon was also raised by Naisbitt and Aburdene (1990:107) that call as a gesture of rejection (countertrend) against the influence of global culture (foreign culture) that arise desire to emphasize the uniqueness of their own culture and language.
Triguna (2004) says that the character they have changed significantly in the last decade. They no longer identified as the simple, patient, friendly, honest and never as described by Baterson. Similarly, the people of Bali have dipersepsikan by the outsider as the temperamental, egoistik, sensitive, and tends to be a human ekonomikus. Changes in the character they are caused by several factors, among other factors, internal and external. Internal factors are changes in physical function, namely confiscation of land each year ranges around 1000 ha. Agricultural culture, which became based on cultural life and community is now changed into a culture oriented to the service in conjunction with the tourism industry.
Multiculturalism in the Bali Culture
In Bali, there are cultural values that recognize the differences or pluralitas. The values in these terefleksi concept rwa bhineda (two different things Binary or opposition). Differences in culture Bali recognized because of the factors village (place), kala (time) and Patra (state / condition). The concept of the village, tense, and Patra, it is often made by the corrector community about the differences in customs or cultural areas between the one with the other regions in Bali.
Furthermore, in Bali, there are also cultural values of tolerance and equality, based on the concept of Tat twam ation (he is of you). With the concept of Tat Twam Ansi community tolerant to other people because they think that other people are also the same with himself. This phenomenon reflects the high level of tolerance in the community. This was reinforced again with the concept of Tri Rich Parisudha think that, say, and do a good and correct.
In the aspect of balance and harmonization with God, fellow human beings, and the relationship with the physical environment they know the concept of Tri Hita Karana. Tri Hita Karana in arfiah means is that three factors, namely welfare emnyebabkan a harmonious relationship with God and balanced (parhyangan), the relationship between the balanced and harmonious with fellow human beings (pawongan), and the relationship with the balanced and harmonious environment around (palemahan). Relations fellow human beings in the community also recognized the concept imitate braya. Imitate is close relatives, colleagues and braya is remote. As Bali is known that there are bag dwelling in the community such as villages Islamic Pegayaman (Buleleng), Pamogan, Kepaon and seizures (Derby). Muslim community groups have a history closely with the kings or the Bali authorities in the past, so they are often called term "dive imitate" or relatives of Islam / Muslim.
In addition to the community of Islam, in Bali also many people living China and even they have with the people and culture of Bali. Bali cultural relations with China can be said to have lasted long. Various components of Chinese culture as a culture or adopted in Bali, among others: the use of money kepeng (Chinese currency) as a means of transaction and the needs of ceremonies in Bali, and several types of art (sculpture and dance / line China) (Ardana 1983 4; Virata 2000; Pringle 2004).
The influence of Chinese Culture in Bali
Chinese society has long been living and live in Bali. Chinese community in Bali as a rule Chinese community in Indonesia, they live in urban areas and Rural d. According to Visanty (1975: 346) to the Chinese in Indonesia common derived from the two provinces, namely Kwangtung and Fukien. Further said that there are four Chinese in Indonesia, namely Hokkien, Teo-Chiu, Hakka, and Cantonese. Chinese community living in urban areas different behavior with those who live dipedesaan. Chinese people who live in urban areas generally less interacting with the local community, but they have villages live with the community.
There have been no data that when indeed the beginning of Bali relations with China. In the Chinese news mentioned the name of Po-li who send envoy to China early in the century to 6 BC. Is Po-li identical with the Bali or elsewhere in Indonesia are still not clear (Coedes 1968: 53). Studies of the currency, especially the existence of money kepeng China in Bali shows that kepeng money from the Tang era (7-9 century CE) have been found in Bali (Pringle 2004: 10). Kepeng money as goods that are easy to carry and difficult to survive long enough to know the guidelines made the initial contact or relationship with China Bali. However, the money kepeng China as a means of legitimate transactions in Bali continues in the colonial period, even to the kinipun kepeng money is still used as a complement or facilities in the Hindu religious ceremony in Bali (Ardana 1983 4; Pringle 2004). Please note that some of the Bali Cultural Heritage Conservation Agency has produced money kepeng enough facilities for the completeness of the ceremony in Bali.
In addition to currency kepeng, elements of Chinese culture also influential in the arts in Bali. The existence of the line in the village of Sanur, China, Denpasar, it can be said as the only art dance costumes with a unique, and is suspected mendpat strong influence of Chinese culture in Bali (Ardana 1983 4). Likewise with art Barong suspected gain influence Chinese art. The influence of Chinese culture can also be seen in architecture and sculpture Bali. Storeyed building with a roof that are commonly known in Bali with the name westhampton is estimated to gain the influence of Chinese architecture. Sculpture with a spiraling pattern, or plants with creeping stems that called Patra China is also considered as the influence of Chinese culture.
In the religious context, it should also mentioned that in some big possum (Sad Kahyangan) in Bali, such as Besakih temple and shrine shelf, there is a place of worship called Palinggih Queen Subandar. Palinggih Queen Subandar usually dominated by red and yellow as often wihara building / temple, and worship in the holy building is focused to glorify God's manifestation in the aspects of trade or prosperity.
Integration of Chinese Community in Bali
Diperkotaan In addition, China also scattered communities in rural areas in Bali, among others, in Kintamani, Baturiti, Marga, Pupuan, evening, Carangsari, Stanger, Blahbatuh, and Menanga. They generally live in or near the central market of traditional trade, profession and as traders or farmers. A case study of the Chinese community in the village Carangsari, delinquent by Elan Virata (2000) shows that they have high integrity with the community. Integrity was caused by the same cultural values contained in Hinduism and Buddhism. Tolerance, which is in the teachings of the Hindu religion (Tat Twan Ansi, Tri Hita Karana, behave like cultur) and the values of the same in Buddhism seems to have encouraged the Balinese community and China to be integrated with good. Unified is a cultural capital as an important basis for the integration of Chinese people in rural Bali. Hinduism and Buddhism since first considered as one called by the Mpu Tantular in his work entitled Sutasoma with the expression that is very terkenla "Bhineka Tunggal Ika tan Hana Dharma Mangrwa." (Religion Shiva (Hindu) and the Buddha essentially the same). This is also visible dlam Hindu religious traditions in Bali that each of the major ceremonies always led (dipuput) at least two priestly frock, namely Shiva (Hindu) and the Buddha.
In addition to religious and cultural similarities, people in rural China in Bali also do structural integrity. The fact the people in rural China Carangsari, naughty shows that they follow a traditional village makrama. Chinese communities in these villages is a member of the village with all the customary rights and obligations as colleagues from the Bali community. China entered the community-social institution in the village Carangsari. As a member of the village community karma China Carangsari participate in the village of mutual cooperation (ngayah) in the three shrines Kahyangan (three main shrines in every village which is customary in Bali Pura Puseh, the Village and Dalem) in the village, so they also get the rights ulayat village to place their settlement. In fact, they all embrace the Hindu religion.
Chinese community in the village to show Carangsari-Bali-ment using the name as a Putu Bali, Made, Nyoman and Ketut. This phenomenon also occurs in the Chinese communities in other places in Bali. The use of language in Bali among Chinese communities in Bali can be said to add to the Bali-an-them. In addition to itiu, the community also adopted the Chinese language in the day-to-day communication.
In addition to a village or karma-entering the social institution in Bali, marriage between ethnic Chinese and Bali can strengthen the integrity of both these groups of people. Descendants of the results of this marriage will strengthen the integrity of the community and the Chinese community.
Defending wisdom Local Strategy
Changes in the culture is a phenomenon that normal and fair. Travel history shows that a culture has been able to adapt and adopt foreign culture / outside become part without losing identity. In the culture of ethnic interaction to the process of change and sustainability (Continuity and change). Elements of culture that is not considered appropriate to the needs of the age seems to be abandoned, and replaced with elements of the new.
The similar values in religion and spirituality on multiculturalism in which there are many ethnic / community in seemingly can be used as a tool for social integrity of the traitors among ethnic groups as well as the integrity between China and Bali in rural communities. Authentic identity is a spiritual and pure, while the identity artificial materialism is the result of the influence of global culture and hedonism (Agustian 2004:2). Confidence in the existence of God will strengthen the identity and confidence (Agustian 2004: 3). In the modern world, according to Peter L. Berger (Nasir 1999:41) Canopy religion is holy to chaos (chaos) (SACRED Canopy of the chaos). Religion is like heaven holy calm and protect life. People must return to the basic value or basic principles that are basic values in life. Basic values that comes in religion and philosophy, Pancasila, namely our country. Local wisdom associated with the values of multiculturalism or cultural pluralitas in the community need to be revitalized had entrenched themselves for symptoms of disintegration of the nation. Various concept in the culture of Bali as Rwa Bhineka, Tat Twam Ansi, tri HITA karana, and imitate braya culture in Bali should be understood that it can be the basis for mutual side by side living with other ethnic, particularly ethnic Chinese.
In our society now appear foreign various diseases (alienasi), among others. Alienasi ecological, easily damage the human and natural wealth contained in the full regardless of the greed and survival in the future for all people. Alienasi etologis also appears that people now deny the fact itself, because only compete material life and mobility. Alienasi community, showing cracks and damage in the relationship between antarmanusia and, thus born of social disintegration. In addition, there is also awareness alienasi, marked by loss of balance because
Various keterasingan above indeed contrary to the teachings ajran-or local wisdom that we know this well in the national and local level. At the national level, we know the terms of mutual cooperation, a sense of grace (tepa salira), and the consensus agreement. At the local level, we know various concepts, which means the same. Noronga 'take care gawoni, noro' take care geo, alisi tafa-power resources, upstream graphics farwolo-wolo (sam image, weight, the same light dijinjing) said the people of Nias. Sigilik seguluk selunglung sebayantaka (hard we have to be happy together) said they (Imawan 2004: 1).
Conscious and had planned to be developed need to realize the concept of culture, including the revitalization of local wisdom. In addition, the extraction of wisdom or re-discovery of local wisdom to grow in culture in a multicultural between various ethnic be entrenched themselves in the wave of global cultural influence. Efforts to revitalize the local wisdom seems not easy to do without the political will (good will) from the government (Astra 2004: 13).
Empowerment of educational institutions, and non-formal education and formal need to be upgraded to explore and develop the potential and value of wisdom in the local culture. Through Implementation of local content curriculum can provide opportunities to local wisdom as a subject. With the efforts of local wisdom is believed able to survive and develop in accordance with the demand period.
Culture of Bali indeed uphold the values of balance and harmonization of the human relationship with God (parhyangan), relationships humanitarian (pawongan), and the human relationship with the environment (palemahan), which is reflected in the teachings of Tri Hita Karana (three causes of welfare). When people are able to maintain a balanced relationship and harmony with the third aspect is the welfare will be realized.
In addition to the values of balance and harmonization, in Bali, also known culture of the concept of tri semaya namely the perception of Bali time. According to the people of Bali and (athita), today (anaghata) and future (warthamana), is a series of time that does not slide separated with one another. Human life at this time is determined by the results of deeds in the past, and act now also determine the life in the future. In the teachings of the law of karma Phala mentioned reasons, the result of an act, an act of good will get good results. Similarly, the act of bad results also not bad or good for that.
Culture also has a clear identity that is culturally expressive termanifestasi in the konfiguratif the coverbasic values of the dominant example: religious values, aesthetic values, the values of solidarity, the value of harmony, balance and value (Geriya 2000: 129). Five basic value is suspected able to survive and continue facing challenges.
Bali cultural resilience is also determined by the social system that materialized in various forms of traditional institutions such as train, village customs, subak (of the organization), as if (associations), and dadia (klen). Linkages to the Balinese traditional institutions is both voluntary and compulsory, has been able to work for the structural resilience of Balinese culture. According to Geertz (1959) they are bound by some social institutions such as the above. Traditional institutions such as traditional village is considered the last stronghold of stand culture of Bali.
However, it should probably be understood that the resilience of culture Bali have weaknesses of the three main aspects, namely the resilience structural and functional (Geriya 2000:183). Structural resilience associated with the physical control of the land as a buffer culture, which not only changed the function but also changed their use. Functional weakness related to the weakening function of the language, characters and literature as elements of Bali and media culture.
Cultural changes Bali
Balinese culture and society do not escape from the changes in this era of globalization. As noted by Adrian Vickers (2002) that they now have a middle paradok which tends to adopt a system of modern culture (cosmopolitan), but on the other side are also experiencing the process parokialisme or pettiness that arise because of the focus switch on the locality, especially to the customary village . In other words, that people in Bali to adopt modern culture seems to still hold ties to the union tradition and value system held. Paradok this phenomenon was also raised by Naisbitt and Aburdene (1990:107) that call as a gesture of rejection (countertrend) against the influence of global culture (foreign culture) that arise desire to emphasize the uniqueness of their own culture and language.
Triguna (2004) says that the character they have changed significantly in the last decade. They no longer identified as the simple, patient, friendly, honest and never as described by Baterson. Similarly, the people of Bali have dipersepsikan by the outsider as the temperamental, egoistik, sensitive, and tends to be a human ekonomikus. Changes in the character they are caused by several factors, among other factors, internal and external. Internal factors are changes in physical function, namely confiscation of land each year ranges around 1000 ha. Agricultural culture, which became based on cultural life and community is now changed into a culture oriented to the service in conjunction with the tourism industry.
Multiculturalism in the Bali Culture
In Bali, there are cultural values that recognize the differences or pluralitas. The values in these terefleksi concept rwa bhineda (two different things Binary or opposition). Differences in culture Bali recognized because of the factors village (place), kala (time) and Patra (state / condition). The concept of the village, tense, and Patra, it is often made by the corrector community about the differences in customs or cultural areas between the one with the other regions in Bali.
Furthermore, in Bali, there are also cultural values of tolerance and equality, based on the concept of Tat twam ation (he is of you). With the concept of Tat Twam Ansi community tolerant to other people because they think that other people are also the same with himself. This phenomenon reflects the high level of tolerance in the community. This was reinforced again with the concept of Tri Rich Parisudha think that, say, and do a good and correct.
In the aspect of balance and harmonization with God, fellow human beings, and the relationship with the physical environment they know the concept of Tri Hita Karana. Tri Hita Karana in arfiah means is that three factors, namely welfare emnyebabkan a harmonious relationship with God and balanced (parhyangan), the relationship between the balanced and harmonious with fellow human beings (pawongan), and the relationship with the balanced and harmonious environment around (palemahan). Relations fellow human beings in the community also recognized the concept imitate braya. Imitate is close relatives, colleagues and braya is remote. As Bali is known that there are bag dwelling in the community such as villages Islamic Pegayaman (Buleleng), Pamogan, Kepaon and seizures (Derby). Muslim community groups have a history closely with the kings or the Bali authorities in the past, so they are often called term "dive imitate" or relatives of Islam / Muslim.
In addition to the community of Islam, in Bali also many people living China and even they have with the people and culture of Bali. Bali cultural relations with China can be said to have lasted long. Various components of Chinese culture as a culture or adopted in Bali, among others: the use of money kepeng (Chinese currency) as a means of transaction and the needs of ceremonies in Bali, and several types of art (sculpture and dance / line China) (Ardana 1983 4; Virata 2000; Pringle 2004).
The influence of Chinese Culture in Bali
Chinese society has long been living and live in Bali. Chinese community in Bali as a rule Chinese community in Indonesia, they live in urban areas and Rural d. According to Visanty (1975: 346) to the Chinese in Indonesia common derived from the two provinces, namely Kwangtung and Fukien. Further said that there are four Chinese in Indonesia, namely Hokkien, Teo-Chiu, Hakka, and Cantonese. Chinese community living in urban areas different behavior with those who live dipedesaan. Chinese people who live in urban areas generally less interacting with the local community, but they have villages live with the community.
There have been no data that when indeed the beginning of Bali relations with China. In the Chinese news mentioned the name of Po-li who send envoy to China early in the century to 6 BC. Is Po-li identical with the Bali or elsewhere in Indonesia are still not clear (Coedes 1968: 53). Studies of the currency, especially the existence of money kepeng China in Bali shows that kepeng money from the Tang era (7-9 century CE) have been found in Bali (Pringle 2004: 10). Kepeng money as goods that are easy to carry and difficult to survive long enough to know the guidelines made the initial contact or relationship with China Bali. However, the money kepeng China as a means of legitimate transactions in Bali continues in the colonial period, even to the kinipun kepeng money is still used as a complement or facilities in the Hindu religious ceremony in Bali (Ardana 1983 4; Pringle 2004). Please note that some of the Bali Cultural Heritage Conservation Agency has produced money kepeng enough facilities for the completeness of the ceremony in Bali.
In addition to currency kepeng, elements of Chinese culture also influential in the arts in Bali. The existence of the line in the village of Sanur, China, Denpasar, it can be said as the only art dance costumes with a unique, and is suspected mendpat strong influence of Chinese culture in Bali (Ardana 1983 4). Likewise with art Barong suspected gain influence Chinese art. The influence of Chinese culture can also be seen in architecture and sculpture Bali. Storeyed building with a roof that are commonly known in Bali with the name westhampton is estimated to gain the influence of Chinese architecture. Sculpture with a spiraling pattern, or plants with creeping stems that called Patra China is also considered as the influence of Chinese culture.
In the religious context, it should also mentioned that in some big possum (Sad Kahyangan) in Bali, such as Besakih temple and shrine shelf, there is a place of worship called Palinggih Queen Subandar. Palinggih Queen Subandar usually dominated by red and yellow as often wihara building / temple, and worship in the holy building is focused to glorify God's manifestation in the aspects of trade or prosperity.
Integration of Chinese Community in Bali
Diperkotaan In addition, China also scattered communities in rural areas in Bali, among others, in Kintamani, Baturiti, Marga, Pupuan, evening, Carangsari, Stanger, Blahbatuh, and Menanga. They generally live in or near the central market of traditional trade, profession and as traders or farmers. A case study of the Chinese community in the village Carangsari, delinquent by Elan Virata (2000) shows that they have high integrity with the community. Integrity was caused by the same cultural values contained in Hinduism and Buddhism. Tolerance, which is in the teachings of the Hindu religion (Tat Twan Ansi, Tri Hita Karana, behave like cultur) and the values of the same in Buddhism seems to have encouraged the Balinese community and China to be integrated with good. Unified is a cultural capital as an important basis for the integration of Chinese people in rural Bali. Hinduism and Buddhism since first considered as one called by the Mpu Tantular in his work entitled Sutasoma with the expression that is very terkenla "Bhineka Tunggal Ika tan Hana Dharma Mangrwa." (Religion Shiva (Hindu) and the Buddha essentially the same). This is also visible dlam Hindu religious traditions in Bali that each of the major ceremonies always led (dipuput) at least two priestly frock, namely Shiva (Hindu) and the Buddha.
In addition to religious and cultural similarities, people in rural China in Bali also do structural integrity. The fact the people in rural China Carangsari, naughty shows that they follow a traditional village makrama. Chinese communities in these villages is a member of the village with all the customary rights and obligations as colleagues from the Bali community. China entered the community-social institution in the village Carangsari. As a member of the village community karma China Carangsari participate in the village of mutual cooperation (ngayah) in the three shrines Kahyangan (three main shrines in every village which is customary in Bali Pura Puseh, the Village and Dalem) in the village, so they also get the rights ulayat village to place their settlement. In fact, they all embrace the Hindu religion.
Chinese community in the village to show Carangsari-Bali-ment using the name as a Putu Bali, Made, Nyoman and Ketut. This phenomenon also occurs in the Chinese communities in other places in Bali. The use of language in Bali among Chinese communities in Bali can be said to add to the Bali-an-them. In addition to itiu, the community also adopted the Chinese language in the day-to-day communication.
In addition to a village or karma-entering the social institution in Bali, marriage between ethnic Chinese and Bali can strengthen the integrity of both these groups of people. Descendants of the results of this marriage will strengthen the integrity of the community and the Chinese community.
Defending wisdom Local Strategy
Changes in the culture is a phenomenon that normal and fair. Travel history shows that a culture has been able to adapt and adopt foreign culture / outside become part without losing identity. In the culture of ethnic interaction to the process of change and sustainability (Continuity and change). Elements of culture that is not considered appropriate to the needs of the age seems to be abandoned, and replaced with elements of the new.
The similar values in religion and spirituality on multiculturalism in which there are many ethnic / community in seemingly can be used as a tool for social integrity of the traitors among ethnic groups as well as the integrity between China and Bali in rural communities. Authentic identity is a spiritual and pure, while the identity artificial materialism is the result of the influence of global culture and hedonism (Agustian 2004:2). Confidence in the existence of God will strengthen the identity and confidence (Agustian 2004: 3). In the modern world, according to Peter L. Berger (Nasir 1999:41) Canopy religion is holy to chaos (chaos) (SACRED Canopy of the chaos). Religion is like heaven holy calm and protect life. People must return to the basic value or basic principles that are basic values in life. Basic values that comes in religion and philosophy, Pancasila, namely our country. Local wisdom associated with the values of multiculturalism or cultural pluralitas in the community need to be revitalized had entrenched themselves for symptoms of disintegration of the nation. Various concept in the culture of Bali as Rwa Bhineka, Tat Twam Ansi, tri HITA karana, and imitate braya culture in Bali should be understood that it can be the basis for mutual side by side living with other ethnic, particularly ethnic Chinese.
In our society now appear foreign various diseases (alienasi), among others. Alienasi ecological, easily damage the human and natural wealth contained in the full regardless of the greed and survival in the future for all people. Alienasi etologis also appears that people now deny the fact itself, because only compete material life and mobility. Alienasi community, showing cracks and damage in the relationship between antarmanusia and, thus born of social disintegration. In addition, there is also awareness alienasi, marked by loss of balance because
humanitarianput the ratio of intellect or the mind as the only life issue, which menapikan taste and ingenuity (Nasir 199: 6).
Various keterasingan above indeed contrary to the teachings ajran-or local wisdom that we know this well in the national and local level. At the national level, we know the terms of mutual cooperation, a sense of grace (tepa salira), and the consensus agreement. At the local level, we know various concepts, which means the same. Noronga 'take care gawoni, noro' take care geo, alisi tafa-power resources, upstream graphics farwolo-wolo (sam image, weight, the same light dijinjing) said the people of Nias. Sigilik seguluk selunglung sebayantaka (hard we have to be happy together) said they (Imawan 2004: 1).
Conscious and had planned to be developed need to realize the concept of culture, including the revitalization of local wisdom. In addition, the extraction of wisdom or re-discovery of local wisdom to grow in culture in a multicultural between various ethnic be entrenched themselves in the wave of global cultural influence. Efforts to revitalize the local wisdom seems not easy to do without the political will (good will) from the government (Astra 2004: 13).
Empowerment of educational institutions, and non-formal education and formal need to be upgraded to explore and develop the potential and value of wisdom in the local culture. Through Implementation of local content curriculum can provide opportunities to local wisdom as a subject. With the efforts of local wisdom is believed able to survive and develop in accordance with the demand period.
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