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Journal articles on the topic 'Wisdom literature'

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Published: 4 June 2021
Last updated: 1 August 2024

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1

Mantor, Abbie. "Wisdom Literature." Bulletin for Biblical Research 29, no. 4 (December 2019): 560–62. http://dx.doi.org/10.5325/bullbiblrese.29.4.0560.

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2

Dell, Katharine J. "Wisdom Literature." Expository Times 120, no. 11 (July 13, 2009): 529. http://dx.doi.org/10.1177/00145246091200110102.

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3

Holbert, John C., and Leo G. Perdue. "Wisdom and Creation: The Theology of Wisdom Literature." Journal of Biblical Literature 115, no. 1 (1996): 128. http://dx.doi.org/10.2307/3266828.

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4

KAHAMBING, Jan Gresil. "DE-PAGANIZING EXISTENTIAL WISDOM IN CATHOLIC WISDOM LITERATURE." Journal of International Social Research 12, no. 68 (December 30, 2019): 177–82. http://dx.doi.org/10.17719/jisr.2019.3817.

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5

이용호. "Wisdom Literature and Preaching." Theology and Mission ll, no. 54 (November 2018): 101–36. http://dx.doi.org/10.35271/cticen.2018..54.101.

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6

Ballard, C. Andrew. "Book Review: Wisdom Literature." Biblical Theology Bulletin: Journal of Bible and Culture 43, no. 1 (January 18, 2013): 51–52. http://dx.doi.org/10.1177/0146107912470336h.

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7

Begg, Christopher T., William J. Urbrock, Joseph E. Jensen, Michael W. Duggan, and John M. Halligan. "Wisdom Literature: Job-Sirach." Old Testament Abstracts 43, no. 3 (2020): 801–12. http://dx.doi.org/10.1353/ota.2020.0066.

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8

Dell, Katharine J. "Book Review: Wisdom Literature." Expository Times 121, no. 1 (September 11, 2009): 47. http://dx.doi.org/10.1177/00145246091210011104.

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9

Kondratieva, Veronika, and Illia Zarubin. "Modern Theories of Wisdom: Literature Review." Bulletin of Taras Shevchenko National University of Kyiv. Series “Psychology”, no. 2 (12) (2020): 34–37. http://dx.doi.org/10.17721/bsp.2020.2(12).6.

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The article presents a theoretical analysis of modern theories of wisdom, considers the formation and essence of the concept of wisdom in psychology. At the end of the twentieth century, the interest of psychologists in the subject of wisdom began to grow. Wisdom as a concept is integral to any society, culture and time, it reveals those qualities of personality that help a person to be realized. The concept of wisdom requires theoretical justification and empirical research. In general, there are two main concepts of wisdom: one affirms the affective qualities more or less with the cognitive, inherent in man; the other focuses precisely on cognitive and reflexive abilities, ignoring emotional life. This typification has proved itself in several planes. In the history of philosophy, the understanding of wisdom had both an affective and a cognitive character, represented by East and West. Empirical studies of implicit concepts of wisdom conducted in recent years indicate the variability of perception of wisdom. In the East, the concept of wisdom is less analytical and more psychological than in the West, which requires an understanding not only of the intellectual, but also of the sensual (emotions, intuition, etc.). Cross-cultural empirical studies confirm the general difference in the perception of wisdom in different cultures. The influence of age on the manifestations of wisdom in humans should be noted separately. Research has shown that age negatively affects the intellectual component of wisdom, but is neutral to procedural knowledge. On the one hand, with age a person acquires experience that can interpret and extract new procedural knowledge from him. On the other hand, the fact that a person has life experience does not determine a person’s qualitative interpretation of what happened to him. The age factor cannot be decisive in becoming wise.
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10

Gunawan, Chandra. "Retribution in the Wisdom Literature." New Perspective in Theology and Religious Studies 1, no. 2 (December 19, 2020): 64–74. http://dx.doi.org/10.47900/nptrs.v1i2.20.

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Many scholars are reluctant to recognize the theological commonality among the wisdom literature. However, the concept retribution may connect the texts since it becomes their common question. Yet, their perspectives on retributive theology are diverse; in fact, they seem contradictory. This leads to the research question that I wish to address, i.e., how to understand the tension between these writing when they speak about the retribution. this essay will examine the concept of retribution in the OT, comprehend its meaning in the wisdom traditions, and compare it to other OT traditions.
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11

Hilber, John W. "Wisdom Literature: A Theological History." Bulletin for Biblical Research 19, no. 3 (January 1, 2009): 432–33. http://dx.doi.org/10.2307/26424225.

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12

Thomas, Jesse J. "Wisdom Literature and Higher Education." Journal of Interdisciplinary Studies 14, no. 1 (2002): 117–40. http://dx.doi.org/10.5840/jis2002141/26.

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The Biblical and Deuterocanonical Wisdom books have a great deal to contribute to contemporary higher education, which has been affected adversely by the secularization of the past centuries, most recently by postmodernism. This essay traces the development of the Wisdom literature from Proverbs to the Gospel of John and its implications for higher education in five areas: the integrative; ethical; personal; enjoyable; and transformational aspects of learning Higher education rooted in the Wisdom literature is uniquely capable of addressing each of these issues in a way that education cut off from traditional values cannot. Practical suggestions address such concerns as general education courses, classroom cheating and ethical and professional responsibilities of faculty. For example, some general education courses should be required of senior students in order to integrate courses that they have already completed. The conclusion follows that a balanced practice of the five areas can serve as an antidote to the ills of higher education without degenerating into the repressive educational environment feared by postmodernists.
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13

Dearman, Andrew. "Wisdom Literature. A Theological History." Horizons in Biblical Theology 30, no. 2 (2008): 200–201. http://dx.doi.org/10.1163/187122008x363658.

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14

van der Kooij, A. "Wisdom Literature. By JOHN KAMPEN." Journal of Theological Studies 64, no. 1 (January 11, 2013): 198–200. http://dx.doi.org/10.1093/jts/fls157.

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15

Murphy, Roland E. "Wisdom Literature and Biblical Theology." Biblical Theology Bulletin: Journal of Bible and Culture 24, no. 1 (February 1994): 4–7. http://dx.doi.org/10.1177/014610799402400102.

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16

Coggins, Richard. "Book Review: Israel's Wisdom Literature." Theology 101, no. 800 (March 1998): 138–39. http://dx.doi.org/10.1177/0040571x9810100223.

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17

Ingram, Doug. "Book Review: The Wisdom Literature." Theology 102, no. 808 (July 1999): 279–80. http://dx.doi.org/10.1177/0040571x9910200408.

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18

Camp, Claudia V. "Book Review: The Wisdom Literature." Interpretation: A Journal of Bible and Theology 44, no. 4 (October 1990): 420–22. http://dx.doi.org/10.1177/002096430004400416.

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19

Dell, Katharine J., and G. Goldsworthy. "Gospel and Wisdom: Israel's Wisdom Literature in the Christian Life." Vetus Testamentum 44, no. 3 (July 1994): 427. http://dx.doi.org/10.2307/1535233.

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20

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

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Indonesia is a country rich in local wisdom spread from Sumatera to Papua. The local wisdom has guided the community to live and survive in life. The local wisdom possessed by Indonesia is diverse, ranging from local wisdom in the field of Indonesian language and literature, the field of community life, agriculture and animal husbandry, the culinary field, the economic field, to the tourism sector. However, there are still many local wisdoms that have not been explored or recognized by the Indonesian people, especially the younger generation of the nation's successors. Describe Malay local wisdom as the identity of Batam City. The approach used is qualitative with descriptive analysis method. Malay local wisdom is at the core of the Malay tradition, a cultural strength and an important source of its human identity. Without local wisdom, Malays will lose their identity.
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21

Brown, William P. "Book Review: Book Wisdom & Creation: The Theology of Wisdom Literature." Interpretation: A Journal of Bible and Theology 50, no. 1 (January 1996): 64–66. http://dx.doi.org/10.1177/002096439605000110.

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22

Kolarcik, Michael. "Wisdom and Creation: The Theology of Wisdom Literature. Leo G. Perdue." Journal of Religion 76, no. 4 (October 1996): 612–14. http://dx.doi.org/10.1086/489858.

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23

Jenks, Alan W. "Theological Presuppositions of Israel's Wisdom Literature." Horizons in Biblical Theology 7, no. 1 (1985): 43–75. http://dx.doi.org/10.1163/187122085x00033.

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24

Considine, John. "Wisdom-literature in early modern England." Renaissance Studies 13, no. 3 (September 1999): 325–42. http://dx.doi.org/10.1111/j.1477-4658.1999.tb00081.x.

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25

Kynes, Will. "The ‘Wisdom Literature’ Category: An Obituary." Journal of Theological Studies 69, no. 1 (November 23, 2017): 1–24. http://dx.doi.org/10.1093/jts/flx214.

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26

Nysse, Richard W. "Book Review: Wisdom Literature and Psalms." Interpretation: A Journal of Bible and Theology 39, no. 2 (April 1985): 194. http://dx.doi.org/10.1177/002096438503900213.

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27

Considine, J. "Wisdom-literature in early modern England." Renaissance Studies 13, no. 3 (September 1999): 325–42. http://dx.doi.org/10.1111/1477-4658.00308.

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28

Fox, Michael V. "Ancient Near Eastern Wisdom Literature (Didactic)." Religion Compass 5, no. 1 (January 2011): 1–11. http://dx.doi.org/10.1111/j.1749-8171.2010.00251.x.

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29

Abhishek Singh, Ramya, Nidhi Gupta, Natasha Gambhir, Rashi Singh, and Divya Singh. "WISDOM TOWARDS REMINERALIZATION, A LITERATURE REVIEW." International Journal of Advanced Research 11, no. 10 (October 31, 2023): 254–58. http://dx.doi.org/10.21474/ijar01/17702.

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Aim/ Objective:The article aims to explore the remineralizing agents used in dentistry, in concern to decrease the occurrence of dental caries. Background: Human enamel and dentin destruction are subjected to various factors within the oral cavity. Once formed human enamel is biologically irreparable but it is remineralized by saliva. Saliva serves as a provider of Fluoride, Calcium, and Phosphate ions whichis responsible for remineralisation. This review aims to traverse the role of enamel and dentine in demineralization, role ofFluoride, Non-fluoride and Herbalremineralizing agents- their mechanism of action, advantages and disadvantages. Clinical Significance:This review will replenish the interest of the readers in the prompt use of preventive technique thus facilitates in the reduction of dental caries.
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30

Levicheva, Larisa. "Wisdom's Wonder: Character, Creation, and Crisis in the Bible's Wisdom Literature." Bulletin for Biblical Research 25, no. 1 (January 1, 2015): 101–2. http://dx.doi.org/10.2307/26371623.

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31

Paranjape, Makarand. "Mother's Wisdom." World Literature Today 68, no. 2 (1994): 290. http://dx.doi.org/10.2307/40150152.

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32

Goff, Matthew. "Qumran Wisdom Literature and the Problem of Genre." Dead Sea Discoveries 17, no. 3 (2010): 315–35. http://dx.doi.org/10.1163/156851710x513566.

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AbstractThe Dead Sea Scrolls include several writings that can be reasonably identified as wisdom texts. But the compositions that are regularly so classified contain a range of diverse perspectives and themes, and this problematizes the search for a common ingredient that makes them readily identifiable as sapiential literature. There were ancient authors who composed instructional works steeped in older didactic traditions that are well represented by the book of Proverbs. Such works can be legitimately classified as wisdom. But their authors did not conceive of wisdom as a precise or specific genre and our means for identifying wisdom texts are subjective and somewhat loose.
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33

Presbey, Gail M. "Should Women Love ?Wisdom?? Evaluating the Ethiopian Wisdom Tradition." Research in African Literatures 30, no. 2 (June 1999): 165–81. http://dx.doi.org/10.2979/ral.1999.30.2.165.

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34

Jakubik, Maria. "Rise of Wisdom Pedagogy Research in Higher Education (1980–2022): A Systematic Literature Review." Trends in Higher Education 3, no. 2 (March 28, 2024): 199–220. http://dx.doi.org/10.3390/higheredu3020012.

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This paper explores: How has wisdom pedagogy research emerged in higher education during 1980–2022? This study is the first to explore the emergence of wisdom pedagogy research in higher education applying Bipartite network analysis for detecting clusters of 24 wisdom pedagogy articles of 53 authors and 161 keywords. Results are visualized with WoS analytics, word-clouds, and with Bipartite network. Wisdom research in higher education is two decades late compared with other disciplines. In higher education n= 524 wisdom, n = 33 wisdom pedagogy publications were detected in the Web of Science Core Collection database. This paper analyzed n = 24 wisdom pedagogy articles published during the 1980–2022 period. There were only two articles found dealing directly with wisdom pedagogy. Therefore, this study has several further research implications for educational researchers. Firstly, they need to conduct a more comprehensive search for wisdom pedagogy models by extending the scope of this study to other databases, books, book chapters, and to conference papers. Secondly, they need to synthesize and theorize their findings by building a wisdom pedagogy model. Thirdly, researchers need to develop detailed guidelines for educational practitioners on how to apply wisdom pedagogy in practice. This study is only at the beginning of this journey. However, it would be important for educating students with wisdom pedagogy in higher education because it would facilitate students’ thinking, judgements, and actions based on their moral and ethical values in a highly interconnected and complex world.
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35

Maharani, Ratih, and Najib Jauhari. "Relevansi Nilai-Nilai Kearifan Lokal Kirab Sesaji di Desa Wonosari Gunung Kawi pada Pembelajaran Sejarah Kurikulum merdeka." Cetta: Jurnal Ilmu Pendidikan 7, no. 1 (January 25, 2024): 1–13. http://dx.doi.org/10.37329/cetta.v7i1.2972.

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

Tiyasmala, Mipa, Andayani, and Atikah Anindyarini. "Representation of Local Wisdom in the Ancient Indonesian Manuscript as Literature Learning Materials in School." Theory and Practice in Language Studies 13, no. 12 (December 1, 2023): 3217–23. http://dx.doi.org/10.17507/tpls.1312.19.

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Literature learning is essential in building students' character and increasing their sensitivity. Local wisdom's importance must be instilled within students in learning literature because its existing values are starting to fade and are not in demand by the current generation. This study aimed to investigate the local wisdom in the ancient Indonesian manuscript "Menak Lare 1" and its application as literature teaching and learning materials in schools. The present research employed a descriptive qualitative design. The object of the study was an ancient Indonesian manuscript entitled "Menak Lare 1". It contained stories about Amir Hamzah's struggle to spread Islam. The research data sources were informants and archives or documents. Data analysis in this study incorporated a flow model. The findings revealed that the elements of local wisdom were contained in the "Menak Lare 1" manuscript so that it could be implemented as literature teaching and learning material in school. The results of this research could help preserve local wisdom through the learning process by engaging varied lesson materials.
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37

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

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The levels of knowledge hierarchy (i.e., data, information, knowledge, and wisdom), are described in the Qur’an, the ahadith, and the literature produced during Islamic civilization’s Golden Age. They also have been discussed by western and non-Muslim scholars. However, while implementing and using information and communication technology (ICT), only the first three levels are currently being explored and utilized. Wisdom has not been discussed to any great extent. ICT has designed systems to assist us and has improved our life and work. However, such tools as decision-support systems and executive information systems comprise only data, information, and knowledge. Comprehensiveness does not guarantee the possession of wisdom. Taking things apart is knowledge; putting things together is wisdom. Muslim scholars of the Golden Age analyzed data, drew relationships and interpreted data to create information, identified and determined the pattern to represent knowledge, and understood the foundational principles for the patterns to implement wisdom. Wisdom must be included if ICT is to be complete. People, organizations, and the nation must strive for wisdom as the ultimate goal: from an information society to a knowledge society to a wisdom society, and from information workers to knowledge workers to wisdom workers.
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38

Foster, Benjamin R., and Sara Denning-Bolle. "Wisdom in Akkadian Literature: Expression, Instruction, Dialogue." Journal of the American Oriental Society 114, no. 3 (July 1994): 492. http://dx.doi.org/10.2307/605110.

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39

Brown, William P. "Book Review: Wisdom Literature: A Theological History." Interpretation: A Journal of Bible and Theology 62, no. 2 (April 2008): 206–8. http://dx.doi.org/10.1177/002096430806200222.

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40

Dell, Katharine. "Reviewing Recent Research on the Wisdom Literature." Expository Times 119, no. 6 (March 2008): 261–69. http://dx.doi.org/10.1177/0014524608089771.

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41

Vanourek, Bob. "THE LEADERSHIP WISDOM OF POETRY AND LITERATURE." Leader to Leader 2016, no. 82 (September 2016): 7–12. http://dx.doi.org/10.1002/ltl.20254.

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42

Murphy, Roland E. "The Theological Contributions of Israel's Wisdom Literature." Listening 20, no. 1 (1985): 30–40. http://dx.doi.org/10.5840/listening19852014.

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43

Septika, Hety Diana, Mohammad Ilyas, and Kiftian Hady Prasetya. "Development Of Teaching Modules Based On Local Wisdom In Learning Literature Writing For Students In Elementary School Teacher Education Program." Santhet (Jurnal Sejarah Pendidikan Dan Humaniora) 8, no. 1 (November 6, 2023): 89–94. http://dx.doi.org/10.36526/santhet.v8i1.3180.

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This research focuses departs from local wisdom arising from the diversity of tribes, ethnicities and religions that are different for each region in Indonesia, thus making Indonesia have a multicultural society according to the attributes of each region, specifically in this study in East Kalimantan. The introduction of local wisdom for prospective teachers at the basic education level is very important as a basis for introducing elements of regional culture and customs in the educator environment. The urgency of this research focuses on the important role of educators in implementing the learning process with local wisdom content in terms of planning modules based on local wisdom. Teaching modules based on local wisdom are intended to introduce East Kalimantan regional culture to prospective educators, especially elementary school teachers. The task of the educator has an important role in implementing the learning process based on local wisdom by using teaching modules. This study aims to determine the steps for preparing local wisdom-based learning modules and to determine the effectiveness of the modules. The research method used is the ADDIE modeling R&D (Research and Development). The results of the research and development were found as follows: (1) The content and local wisdom context of the people of East Kalimantan which are relevant to the material for studying literary writing in teaching literature in elementary schools, (2) the results of validation by media experts on modules based on local wisdom in learning to write literature in learning literature in SD in the very appropriate category, (3) the results of the validation of material experts on modules based on local wisdom learning to write literature in learning literature in SD in the very feasible category, (4) student responses to modules based on local wisdom learning to write literature in learning literature in SD with a decent category.
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44

Cook, A. "Wisdom and Ethics." Modern Language Quarterly 52, no. 1 (January 1, 1991): 1–36. http://dx.doi.org/10.1215/00267929-52-1-1.

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45

Viano, Maurizio. "The Vanity Theme and Critical Wisdom in Mesopotamian Literature." Altorientalische Forschungen 50, no. 2 (November 1, 2023): 237–56. http://dx.doi.org/10.1515/aofo-2023-0016.

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Abstract The heading “vanity theme” has been attributed to various Sumerian and Akkadian literary compositions that would represent a form of wisdom critical of traditional values. The present article revises those compositions arguing that they do not propound a critical view of traditional wisdom but simply reflect on the finitude of human nature. Critical wisdom only surfaces in a limited number of compositions mostly attested in Middle Babylonian sources. The vanity theme is not only tied to critical views of traditional values but is a flexible literary motif that was adapted to different contexts and compositions.
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46

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

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Indonesia is well-known for its diversity of ethnicity, language, religion and tradition. This gives birth to the emergence of local wisdom in every region in this country. Local wisdom is certainly very meaningful because it is a part of characteristic of the nation. Unfortunately, many today’s young people are not familiar, even do not know, with their local wisdoms. This should be paid more attention since local wisdom is one of the self-identity of the nation. One of strategies to preserve and inherit local wisdom is by integrating it into all lessons, including foreign language, taught at school. Local wisdom needs to be in instructional activities of foreign language teaching, even though they need to learn foreign languages, they would not lose their real identity. The application of this concept is not only to equip the students with linguistic competence but also to provide them with cultural competence. This paper discusses the importance, the reason and the practical ways of integrating local wisdom in foreign language teaching for Indonesian students. It is concluded that the integration of local wisdom is very essential and it could be executed by including the local wisdom values into the materials, allocated time for discussion on local wisdom, classroom activities and the process of teaching linguistic skill.
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47

Presbey, Gail M. "Should Women Love "Wisdom"? Evaluating the Ethiopian Wisdom Tradition." Research in African Literatures 30, no. 2 (1999): 165–81. http://dx.doi.org/10.1353/ral.2005.0077.

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48

Popielewski, Wojciech. "Nauczyciel mądrości i wychowawca – mądrościowy wzorzec ojca." Verbum Vitae 20 (August 26, 2015): 93–112. http://dx.doi.org/10.31743/vv.2044.

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Biblical wisdom literature of Israel draws attention first of all because it deals with the life of person involved in the nearest environment. The books of wisdom don’t speak of big historical traditions of God’s people but they try to form a man to help him to adapt himself to the order established by God. The family, with a figure of father, is the first step of maturing on the way of wisdom. The father has a double responsibility: he is a master of wisdom and a tutor for his own son. He transfers a treasure of his expe­rience to his son. He leads him, sometimes with severity, to the future of happiness. The poem of the book of Sirach (30, 1-13) is a good example of that. We see here the wis­dom of father who is at the end of his own life and who has the unique desire: to see the son as his follower. Even if he is requiring, he does it for the good of his child. Making so he ends his life as a responsible master of wisdom.
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49

Manzatto, Antonio, and Alex Villas Boas. "Sabedoria popular: literatura e religiosidade." TEOLITERARIA - Revista de Literaturas e Teologias ISSN 2236-993 7, no. 13 (July 21, 2017): 5. http://dx.doi.org/10.19143/2236-9937.2017v7n13p5-11.

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50

Goa, Ivana, Susiati Susiati, Hasanudin Tinggapy, Kurniati Tuasalamony, Taufik Taufik, and La Ode Achmad Suherman. "Model Literasi Berbasis Kearifan Lokal di Desa Hatawano Kabupaten Buru." Sang Pencerah: Jurnal Ilmiah Universitas Muhammadiyah Buton 9, no. 3 (August 5, 2023): 681–93. http://dx.doi.org/10.35326/pencerah.v9i3.2671.

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The aims of this study are (1) to explore and describe various local wisdoms of the Hatawano community; (2) describe a media literacy model based on local wisdom to be applied to the Hatawano community. The method used in this study is a qualitative descriptive method with an ethnographic approach. Data were obtained from primary data and secondary data with data sources coming from community leaders, village officials, written data from the library or literature. The method in this study is non-participatory observation with field survey techniques (field study), interviews (interviews), documentation studies, and literature studies. The data analysis phase includes data reduction, data presentation, data verification, and data analysis. The results of the study prove that 1) the local wisdom of the Hatawano community includes a) local values ​​in Hatawano Village contain local values ​​through mutual agreement and are carried out for the common interest. One of them, the masorat tradition, the use of the persona in the community; b) Local skills; c) Local knowledge; d) Local law. 2) a literacy model based on local wisdom to be applied to the Hatawano community, namely the media literacy model used by the Hatawano Village community is Protectionist. The local wisdom-based model includes 4 elements, namely the ability to access, analyze, evaluate and produce messages.
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