Mul icul u al Educa ion
Volume 11, Issue 10, 2025
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1
Islamic Song Sya a al Anam: Can This P e en Child en's Radicalism?
Al auzan Amin, Alimni, Dwi Agus Ku niawan, Diki Chen, Ricky Pu nama Wi ayuda
A icle In o
Abs ac
A icle His o y
Recei ed:
July 05,2025
This s udy aims o see how he local wisdom o he sya a al anam can
p e en adical beha io .The ype o esea ch conduc ed by he au ho is
mixed me hod. The sample used was 240 s uden s a wo Islamic junio
high schools (MTsN), wi h he sampling echnique applied, namely
pu posi e sampling. The ins umen s used in he o m o ques ionnai es
and in e iew shee s a e di ided in o wo, namely he lo e o he homeland
ques ionnai e wi h he numbe o 22 s a emen s and he neu ological
esponse om sya a al anam wi h he numbe o 24 s a emen s. Analysis o
he da a used in he o m o desc ip i e s a is ics and in e en ial s a is ics
o quan i a i e da a and quali a i e da a analyzed based on miles and
hube man. The desc ip i e s a is ics used a e dis inguished by age, namely
13 and 14 yea s, in he wo a iables used. In e en ial s a is ics using
assump ion es ing and hypo hesis es ing, hypo hesis es ing using linea
eg ession es and coe icien o de e mina ion. The esul s ob ained a e
he a e age s uden sco es on each a iable in he wo Islamic junio high
schools espec i ely 66.3 (good) and 69.4 (good), his esul was u he
s eng hened by he in o man s who a gued ha he applica ion o
anamism could p e en s uden adicalism.Sya a alanam has elemen s o
he Islamic eligion ha can p e en ude s uden beha io . Wi h local
wisdom, s uden s a e expec ed o become good indi iduals in he
en i onmen and close o he c ea o .
Accep ed:
Oc obe 08,2025
Keywo ds :
Sya a al Anam,
Radicalism, Lo e o he
homeland, Neu ologis
esponse
DOI:
10.5281/zenodo.17296536
In oduc ion
Do hey ha e he hea o hu ? Wha does eligion mean i i does no p ese e human li e? The his o y o he
bomb explosion, which is amed wi h eligious mo i es, is s ill i idly emembe ed. In a ious media, a ious
in e iews and shows we e b oadcas ed, which explained why he bomb e o was ca ied ou . Ve y ob ious
mo i a ions a e eligious easons(Baumeis e & Lea y, 1995; Syai ul e al., 2019; As alini e al., 2019; As ial e
al., 2019; Maison e al., 2020).
Radicalism in Indonesia
Radicaliza ion is also o en used o desc ibe how a pe son u ns in o a e o is o p o- iolen adical. Howe e ,
his shows i s hand how adicalism and p o- iolen ex emism a e closely ela ed. Radicalism i sel should no
be desc ibed as a p oblem, al hough adical ideas some imes inspi e iolence(Koopmans, 2015; As ial e al.,
2019). A so app oach o de adicaliza ion needs o be implemen ed in he ace o he g ow h o adicalism
ne wo ks when adicalism sp eads h ough social media ne wo ks. To p e en adicalism and e o ism,
p og ammed and ongoing e o s mus be made. The e o e, he app oach aken canno be based on one s a egy
bu mus be mul i-s a egic(As alini e al., 2019; As ial e al., 2019; Syah ial e al., 2020). Acco ding o
Naja abadi, Elmi, &Za ani (2016), he ise o adical Islam can be a ibu ed o many ac o s. Among hem is
he sea ch o iden i y and ecogni ion, eelings o expe iences o ma ginaliza ion. Bo h poli ically and
economically, opposi ion o secula na ionalis ideology, us a ion wi h egimes deemed apos a e and co up ,
weaknesses in he educa ion sys em, o name a ew.
In communal socie ies such as Indonesia, local wisdom can be used o op imize and s eng hen he ole o he
communi y in dealing wi h adical g oups. The egional wisdom app oach can educe he e ec s caused by he
ep essi e sys em (complica ed app oach). This is ele an o he esul s o a su ey o he Indonesian Na ional
Coun e e o ism Agency (BNPT), which e ealed ha local wisdom and wel a e a iables ha e a de e en
e ec on he po en ial o adicalism. Local wisdom can p o ide di ec ion o cul u al de elopmen and
wi hs and ex e nal cul u al a acks(Ku niawan e al., 2019; As ial e al., 2019; Syah ial e al., 2019). Indonesia is
a po en ial a ge o adical ansna ional ideas o inc ease. The in luence o adicalism en e ing Indonesia is a
he s age o ec ui ing membe s and a he le el o expansion o mo emen s ha s eng hen adicalism.
Re e ing o he UN coun e - adicaliza ion policy in 2005, Indonesia adop ed a humanis ic app oach in dealing
wi h adicalism (so echnique) a he han a ep essi e me hod (complica ed p ocess). A combina ion o ha d
and so echniques is needed o de elopcoun e - adicaliza ion and will ha e a mo e signi ican impac (Maison
e al., 2019; Susan i e al., 2020; Syah ial e al., 2019; Widyaningsih and Kun a o, 2019).
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The opic o de adicaliza ion h ough local wisdom in each coun y is in e es ing o s udy. This conside s he
need o adicaliza ion e o s wi h a gen le app oach. Wha is mo e, one's p ocess o being adically smoo h and
slow. Re e ing o he analys Moghaddam (2005); McCauley &Moskalenko (2008)Howe e , i does no ully
desc ibe he ideological deli e y o each s age o ladde o e o ism. Acco ding o Moghaddam, one canno
immedia ely become a e o is . The e a e s ages wi h a ious social dynamics and indi idual psychology ha
mus be passed. Fi s , indi iduals look o solu ions o wha is conside ed un ai ea men . Second, indi iduals
de elop physical eadiness o mo e solu ions o p oblems by a acking wha is ega ded as an enemy. Thi d,
indi iduals iden i y hemsel es by adop ing he mo al alues o hei g oups. Fou h, a e someone en e s a
e o is o ganiza ion, he e is li le chance o e en no chance o escaping ali e. Indi iduals in his i h s ep a e
psychological, eady, and mo i a ed o ca y ou e o is ac i i ies(Si an, 1991; Mu iningsih, 2016; Maison e
al., 2019).
Based on a na ional su ey o he de e en powe o adicalism in 32 p o inces in Indonesia in 2017, i was
e ealed ha i e egions had ela i ely high adical po en ial, namely: Bengkulu P o ince, he igu e was
58.58%, ollowed by Go on alo 58, 48%, Sou h. Sulawesi 58.42%, Lampung 58.38%, and No h Kaliman an
58.30% (BNPB Indonesian). Fo his eason, i is necessa y o s eng hen local alues o p e en adical
unde s anding e ec i ely. Cul u al alues and local wisdom a e s eng hening communi y solida i y and
cohesi eness. In his con ex , SyamalAnam can be a help ul ool o a oiding and p e en ing adicalism.
Sya a alAnam is a o m o local wisdom in a by eading poems con aining p aise o he P ophe Muhammad
based on he hadi h o he apos les accompanied by ambou ine music. This adi ion is widesp ead h oughou
he Cen al Bengkulu Regency, loca ed in he sou he nmos o Suma a Island. Rele an o his, based on he
opinion o Eko&Pu an o (2019); Adji, Bashi h, & Amin, &Mu aqin (2020), Sya a alAnam as one ype o local
wisdom is an elemen o he cul u al adi ions o a na ion's people, which seems o be pa o he physical
s uc u e o buildings (a chi ec u e) and he egion (u ban) in he coun y's geog aphical geog aphy(Yuso ,
2010; Nan, 2011; Basedau, Vulle s, &Ko ne , 2013).
Acco ding o Adji, Bashi h, & Amin, &Mu aqin (2020); Soliman, Bellaj, &Kheli a (2016), he di e ence
be ween adicalism and e o ism is dis inguished be ween ideas and ac ions. Radicalism is o en based on a
na ow unde s anding o eligion, leading o e o is ac s g owing wi h he sys em. This ex eme a i ude b eeds
and s eng hens in he middle o a s age ha shows po e y, social inequali y, o social injus ice. The beha io
o he poli ical eli e ha is no accommoda ing o he in e es s o he people and only hinks abou hei g oups
and pa iesbecomes a e ile place and seedbed o he g ow h o adicalism. Thus, adicalism o e en e o ism
is no only a social mo emen bu also an ideological mo emen .
One o he local wisdom o he Suma an (Indonesian) communi y, especially in Islamic ac i i ies, is
sya a alAnam (Lon oh&U omo, 2016; Nase &Bud ian o, 2021). Sya a al Anam is usually se ed du ing
celeb a ions o p ay o he dead o when impo an gues s a i e. Ne oulanam ac i i ies a e gene ally ca ied
ou wi h songs and p aye s p aising Allah SWT., and Rasulullah SAWaccompanied by musical ins umen s.
Sya a ulanam is also commonly played by child en aged 13 o 14 yea s. The e o e he e is no age limi . Wi h
he exis ence o his sya a al anam, i is hoped ha one's Islamic eligiosi y can lead o a posi i e o educe he
impac o adicalism in a pe son and his ac s o e o ism.
Sya a aal Anam
Sya a alAnam became local wisdom ha de eloped in Cen al Bengkulu, bo n om a cul u al accul u a ion
p ocess. This is because when Islam en e ed Bengkulu, i wasno a cul u e- ee socie y bu a socie y ich in
adi ion so ha when Islam en e ed he c ea i i y o i s people, he e we e s ill bo h adi ions bo n o Islam o
adi ions combining Islamic alues. F om a philosophical pe spec i e, he e is a dialec ic be ween eligion and
cul u e ha gi es bi h o g oups who ejec ules o who accep cus om(Susan o e al., 2019; Schwa z e al.,
2012; Fe a i e al., 2019).Howe e , as a g owing cul u al he i age, adi ion mus be main ained as he iden i y
o s yle o he Bengkulu Islamic communi y. Because Indonesian Islam is a mode a e Islam, Islam is ich in
adi ion and Islam as a glue o he Republic o Indonesia. Main aining and p ese ing his adi ion is a sha ed
esponsibili y ei he as an educa ional alue passed on o he nex gene a ion so ha i has a pe sonali y in
cul u e o he pe spec i e o ou ism ha has economic alue and local wisdom plays a ole in he p ocess o
de adicalizing e o ism(Mackenzie, 2003; Fedo o a, 2013; Azmawa i e al., 2015). Sya a alAnam is s ill
main ained in Bengkulu along wi h Tabo celeb a ions, Besu ek Fab ic Mo i s, Tama Kaji, Bakunob T adi ions,
Aqiqah T adi ions, Ma apulaiDziki T adi ions, Ramadhan Pilg image and Rayo Days, Ndoa en e ing as ing
and NdoaHa iRayo, NigoHa i/NujuHa i (nyudah)/40/100, Sekujang, Aksa aUlu / Kaganga Islamic Pa e n,
KaiakBe e ang, TemimangCupik, EmbesApem T adi ion, In i ing Seeds, and Cen al Da e Ce emony and
Gi ing Names (Ca anough, 2009; Susan o e al., 2020).
Sya a alAnam is one o he local wisdom in cen al Bengkulu, who can wi hs and ex e nal cul u e (A ie e al.,
2017; Panges ika e al., 2019). I can con ol, accommoda e ex e nal cul u al elemen s, and in eg a e ex e nal
cul u al ac o s in o na i e cul u e. On his basis, his esea ch e eals he ole o Sya a alAnam's local wisdom
popula ized by ci izens who a e inhe en ly sociological-an h opological in p omo ing he unde s anding o
mode a e eligion as an e o o p e en adicalism.This local wisdom was de eloped and accep ed by he
3
Bengkulu communi y h ough a p ocess o cul u al accul u a ion, his p ocess occu ed when Islam en e ed, and
he communi y al eady had a adi ion. The c ea i i y o he adi ional communi y was me ged o combined
wi h Islamic alues. Un il now, his local wisdom is ecognized and s ill main ained by he local communi y.
Al hough i is no as li ely as in he pas , nowadays a is ca ied ou on ce ain e en s.
The e ha e been se e al p e ious s udies discussing how local wisdom can p e en s uden s' adical beha io .
Resea ch om se e al expe s (Sua a, 2017; Assa'idi, 2021) ha local wisdom wi h Islamic nuances can
supp ess he inc ease in adical unde s anding in he younge gene a ion, especially hose aged 13-14 yea s.
Fa gehipon (2021) did he same hing, bu in his case, hey added a p oblem-based lea ning model o educe he
adical na u e o s uden s. In addi ion, p e ious esea ch om se e al expe s (Rahmawa i e al., 2018; Sucia i
& E zad, 2018; Ma zuki e al., 2020) ends o ake local wisdom ha can be seen, such as emples, dances, e c.,
bu a ely akes he heme o local wisdom, which can be hea d like singing. Based on his, a gap is ob ained
om he esea ch, whe e he esea ch conduc ed by he au ho is mo e speci ic o audio-based local wisdom. In
addi ion, songs wi h Islamic nuances i is hoped o supp ess adical a i udes in s uden s.
The Objec i e o his S udy
Based on he desc ip ion and u gency ha has been pu o wa d, he esea che in ends o esea ch wi h
he ollowing objec i es: (1) To ind ou he exis ence and p ocess in he communi y o main ain he local
wisdom o Sya a al Anam o p e en he a i ude and beha io o adicalism, (2) To ind ou he easons ha
p o e ha he local wisdom o Sya a al Anam can p e en he a i ude and beha io o adicalism, and (3) To
ind ou he unc ions and messages con ained in local wisdom, Sya a al Anam can p e en he a i ude and
beha io o adicalism.
Me hod
Resea ch Design
This s udy uses quali a i e and quan i a i e esea ch oge he , named mix me hod. Quan i a i e wi h a nume ical
app oach and quali a i e wi h a phenomenological app oach. Acco ding o expe s(McKim, 2017; Almeida,
2018; Täusche &Laudien, 2018), a mixed-me hod is an app oach ha combines quan i a i e and quali a i e
me hods in o a single s udy o p o ide a b oade and mo e comple e pic u e o a p oblem.
Resea ch Sample
This s udy uses 240 esponden s om 2 Mad asah Tsanawiyah (MTsN) in he Bengkulu egion, s a s om 13
and 14 yea s old s uden s o quan i a i e app oach and 11 esponden s om p o essionals and expe s o
quali a i e app oach we e ob ained based on a pu posi e sampling echnique. Namely, sampling echniques a e
based on c i e ia ha ha e been de e mined by esea che s (Cohen e al., 2007).
Resea ch Ins umen and P ocedu e
The ins umen s used in his s udy include semi-s uc u al in e iews, documen a ion, and ques ionnai es illed
ou by s uden s as many as 24 s a emen s o he neu al a iable anam and 22 s a emen s o lo e o he
homeland.The ques ionnai e uses a 5-poin Like scale, namely s ongly disag ee, disag ee, neu al, ag ee, and
s ongly ag ee. Thus, a posi i e s a emen s ongly disag ees wo h 1, disag ees wo h 2, neu al is wo h 3,
ag ees is wo h 4, and s ongly ag ees is wo h 5, while nega i e s a emen s ha e he opposi e alue. The
dis ibu ion o he s a emen is as ollows.
Table 1. In e al o Each Va iable
Ca ego y
In e al
Neu ologis esponse o sya a al
anam
Cha ac e lo e homeland
Ve y No Good
24.0 – 42.0
22.0 – 38.5
No Good
42.1 – 60.0
38.6 – 55.0
good
60.1 – 78.0
55.0 – 71.5
Ve y Good
78.1 – 96.0
71.6 – 88.0
Da a collec ion begins wi h he planning s age, whe e he e a e se e al ac i i ies, namely analyzing p oblems,
p epa ing ma e ials and ins umen s, and de e mining schools and in o man s. A e ha , he esea che s
collec ed da a in wo di e en schools wi h wo ques ionnai es and ended wi h in e iews wi h esou ce pe sons.
A e comple ing, he esea che s hen conduc ed da a analysis. The quan i a i e da a p esen ed used desc ip i e
s a is ics and in e en ial s a is ics, while he quali a i e da a used Miles and Hube man, which we e da a
educ ion, da a p esen a ion, and conclusion d awing. Da a collec ion p ocedu es can be b ie ly seen in he
igu e below.
Planning
Collec ing Da a
Analysis Da a
Conclusion
4
Figu e 1. Resea ch Implemen a ion P ocedu e
Da a analysis in his s udy used quali a i e and quan i a i e da a. Quali a i e da a we e analyzed based on Miles
and Hube man, whose analysis begins wi h da a educ ion, da a p esen a ion, and conclusions. As o he
quan i a i e da a, desc ip i e s a is ical es s we e used on he a iables o lo e o he homeland and
neu ological esponses bo h as a whole and in child en aged 13 and 14 yea s. In addi ion, he no mali y and
linea i y es s a e used o es he hypo hesis using linea eg ession es s wi h he assump ion es .
Resul s and Discussion
The esul s below a e desc ip i e s a is ics o he cha ac e o lo e o he homeland and he esponse o he
sya a aal anam. Table 2.Cha ac e s o Lo e o he Homeland
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
22.0 - 38.5
Ve y no good
12
7
19
66.3
35
82
7.9
38.6 - 55.0
No Good
20
19
39
16.3
55.1 - 71.5
Good
41
63
104
43.3
71.6 - 88.0
Ve y Good
27
51
78
32.5
To al
100
140
240
100
Based on he able abo e. I is known ha he cha ac e o he lo e o he homeland o s uden s is good because
i has a pe cen age o 43.3%. While he emaining 32.5% o s uden s a e e y good, 16.3% a e no good, and
7.9% a e e y bad. The able abo e also shows he mean alue o 66.3%, he lowes alue is 35, and he highes
alue is 82.
Table 3.Cha ac e s Lo e he Homeland Age 13 yea s old
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
22.0 - 38.5
Ve y no good
6
4
4
66.7
35
79
8.3
38.6 - 55.0
No Good
11
11
11
18.3
55.1 - 71.5
Good
21
29
29
41.7
71.6 - 88.0
Ve y Good
12
26
26
31.7
To al
50
70
120
100
Based on he able abo e, i is known ha he cha ac e o s uden s' lo e o he homeland is good because hey
ha e a pe cen age o 41.7%. While he emaining 31.7% o s uden s a e e y good, 18.3% a e no good, and
8.3% a e e y bad. The able abo e also shows he mean alue o 66.7%, he lowes alue is 35, and he highes
alue is 79.
Table 4.Cha ac e s o Lo e o he Homeland Age 14 yea s old
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
22.0 - 38.5
Ve y no good
6
3
9
66.9
37
92
7.5
38.6 - 55.0
No Good
9
8
17
14.2
55.1 - 71.5
Good
20
34
54
45.0
71.6 - 88.0
Ve y Good
15
25
40
33.3
To al
50
70
120
100
Based on he able abo e, i is known ha he cha ac e o he lo e o he homeland o s uden s is good because
i has a pe cen age o 45%. While he emaining 33.3% o s uden s a e e y good, 14.2% a e no good, and 7.5%
a e e y bad. The able abo e also shows he mean alue o 66.9%, he lowes alue is 37, and he highes alue
is 82.
5
Table 5.Neu ological Response Anam
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
24.0 - 42.0
Ve y no good
9
7
16
69.4
39
92
6.7
42.1 - 60.0
No Good
19
8
27
11.3
60.1 - 78.0
Good
46
80
126
52.5
78.1 - 96.0
Ve y Good
26
45
71
29.5
To al
100
140
240
100
Based on he able abo e. I is known ha he neu al esponse o he s uden s' anamnes is good because i has a
pe cen age o 52.5%. While he emaining 29.5% o s uden s a e e y good, 11.3% a e no good, and 6.7% a e
e y bad. The able abo e also shows he mean alue o 69.4%, he lowes alue is 39, and he highes alue is
92.
Table 6.Neu ological Response o Anam 13 yea s old
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
24.0 - 42.0
Ve y no good
7
5
12
69.4
39
92
10.0
42.1 - 60.0
No Good
11
4
15
12.5
60.1 - 78.0
Good
18
43
61
50.8
78.1 - 96.0
Ve y Good
14
18
32
26.7
To al
50
70
120
100
Based on he able abo e. I is known ha he neu al esponse o he s uden s' anamnes is good because i has a
pe cen age o 50.8%. While he emaining 26.7% o s uden s a e e y good, 12.5% a e no good, and 10% a e
e y bad. The able abo e also shows he mean alue o 69.4%, he lowes alue is 39, and he highes alue is
92.
Table 7.Neu ological Response o Anam 14 yea s old
Range
Ca ego y
M
F
To al
Mean
Min
Max
%
24.0 - 42.0
Ve y no good
2
2
4
69.4
39
92
3.3
42.1 - 60.0
No Good
8
4
12
10.0
60.1 - 78.0
Good
28
37
65
54.2
78.1 - 96.0
Ve y Good
12
27
39
32.5
To al
50
70
120
100
Based on he able abo e. I is known ha he neu al esponse o he s uden s' anamnes is good because i has a
pe cen age o 54.2%. While he emaining 32.5% o s uden s a e e y good, 10% a e no good, and 3.3% a e
e y bad. The able abo e also shows he mean alue o 69.4%, he lowes alue is 39, and he highes alue is
92.
A e conduc ing a desc ip i e es , he esea che hen es ed he assump ions be o e pe o ming he linea
eg ession es . The assump ion es used in his s udy is he no mali y es , and linea i y es , he able o
assump ion es esul s can be seen as ollows.
Table 8. No mali y and Linea i y Tes Resul s
School
Va iabel
Uji asumsi
Sig
MTsN 1 Bengkulu Ci y
Lo e he Homeland
No mali y es
0.321
Linea i y es
0.618
Neu ological Response o Anam
No mali y es
0.626
Linea i y es
0.129
MTsN 2 Bengkulu Ci y
Lo e he Homeland
No mali y es
0.152
Linea i y es
0.221
Neu ological Response o Anam
No mali y es
0.200
Linea i y es
0.312
A e he condi ions we e me , he esea che hen conduc ed a linea eg ession es a each school o de e mine
whe he he e was an e ec o he neu ologic esponse om he local wisdom o anam on he cha ac e o lo e
o he homeland o junio high school s uden s. The able o eg ession es esul s and he coe icien o
de e mina ion can be seen in he able below.
Tabel 9. Linea Reg ession Tes Resul s and Coe icien o De e mina ion
6
School
R
R Squa e
R S d. E o o he
Es ima e
Sig
MTsN 1 Bengkulu Ci y
0.812a
0.659
1.76764
0.01b
MTsN 2 Bengkulu Ci y
0.789a
0.623
0.94375
0.012b
F om he able abo e, he sig alue is less han 0.05 in each school, which means ha he e is an in luence o he
neu ological esponse o he local wisdom o anam on he cha ac e o lo e o he homeland o s uden s. F om
he able, i can also be seen ha o MTsN 1 Bengkulu Ci y, he e was an e ec o 65.9%, while o MTsN 2
Bengkulu Ci y, i was ound o ha e an e ec o 62.3%. Then o quali a i e da a om in e iews can be
desc ibed as ollows:
1) Va ious e o s o p ese e he Sya a al Anam
The esea che in e iewed Yum o ind ou he ac ual condi ions o Sya a al Anam a pe o mances in Renah
Semanek. Acco ding o him, Sya a al Anam has become a popula show o i s ci izens; i has e en become a
deeply oo ed adi ion. The name Sya a al Anam g oup is Sya a al Anam Ha apan Maju Renah Semanek
Village, consis ing o 34 people, led by Muhsin. The e a e wo ne ous g oups, namely Ha apan Maju 1 g oup
and Ha apan Maju g oup 2. By singing poems in Sya a al, Anam educa es hem o be peace ul and a oid
adicalism o iolence (In e iew wi h Kd , June 15, 2020).
Sya a al Anam's pe o mances we e also widely p ese ed by he Lembak Malay people who se led in Pondok
Kubang Ben eng Dis ic . The e a e eco ded se e al illages ha a e s ill ac i ely de ending his a , namely:
Tanjung Te kana Village, Taba Jambu Village, New Hamle , Kubang Co age, Anya Hamle , Ba u Raja,
Tanjung Dalam, Tanjung Tengah, Paku Haji, A m Gulip, Ha apan Makmu and Ma go Mulyo (In e iew wi h
Ysm, 2020). The pe o mance o Sya a al Anam a se es as one o he ools o con ey Islamic law and as a
means o en e ainmen , educa ion, mo ali y, and g a i ude o God. Sya a al Anam is an old adi ion ha is
mani es ed in he o m o a pe o mance, dis inc i ely chan ing, con aining Islamic cul u al, eligious, his o ical,
e hical, aes he ic, and philosophical alues, whose co e eachings a e o p e en he endency o adicalism,
ins ead o o de o be mode a e, inclusi e and o coexis peace ully.
In line wi h he explana ion, ano he inding o da a was ob ained om Lkl, who s a ed: "The bene i s o Anam's
Sya a al a can en e ain and enli en communi y e en s wi h an Islamic eel which ins ills a i udes and
beha io s o ole ance and a oids adicalism as well as o he bene i s ha can c ea e in imacy, cohesi eness,
kinship and lo e and lo e and can lea n he cul u e ha al eady exis s om he ances o s. As a esul , i
posi i ely educa es ci izens o li e mode a ely and s ay away om he endencies o adicalism" (In e iew wi h
Lkl, June 15, 2020). A simila iew was exp essed by he Cus oma y Consul a i e Agency (BMA), Pondok
Kubang Dis ic . Acco ding o him, inc easing Sya a al Anam, especially among young people, can p e en
adicalism and os e a lo e o young people o main ain and p ese e he Anam Sya a al adi ion (In e iew
wi h MKd , 2020).
2) As a ba icade agains he en y o adical ideas
Sya a al Anam i mly eaches he ole model o he P ophe Muhammad, which o bids adicalism and
encou ages compassion (peace). This a is a mani es a ion o he e o s o he communi y o main ain and
p ese e he cul u al he i age b ough by ances o s. The message's con en s a e he impo ance o p ese ing
kinship be ween each o he and shoulde o shoulde in es ablishing ha mony in li e and especially o a oid
adicalism like in ole ance and hos ili y owa ds ollowe s o di e en eligions and belie s. On he o he hand,
his a mani es s socie y's lo e o he P ophe Muhammad as a ole model in a li e ull o peace and p e en s
ex eme a i udes and beha io in eligion ( adical).
Sya a al Anam has i s sociological ole o he people o Ka ang Tinggi Village, Renah Semanek, Padang
Tambak, Renah Leba , and o he illages in Ka ang Tinggi Dis ic , Cen al Bengkulu. The Sya a al Anam
adi ional i ual ha s ill li es among he esiden s limi s he cells ha sp ead he ideas ha each adicalism
(In e iew wi h Yum, July 15, 2020). This is indica ed by he equen display o Sya a al Anam in eligious
e en s o Islamic holidays o ce ain ac i i ies such as Mawlid P ophe , in a wedding ce emony (Sya a al Anam
is ead as an in oduc ion o sal a ion o he wo b ides who a e side by side a bi h, he i ual o gi ing baby
names and ci cumcision.
The s ill inhe en cul u e o communi y because hey wan o pe o m and wa ch Sya a al Anam will make he
ci izens hone each o he , os e , and ca e o each o he . Also, i will limi he space o i esponsible pa ies
when hey in end o sp ead adicalism among ci izens. Acco ding o Yl, Anam's Sya a al was p o en o impac
p e en ing he eme gence o adicalism posi i ely. This is because, h ough i s implemen a ion, i will os e
cohesi eness, coope a ion, oge he ness, iendship and a oid a ious p ac ices o adicalism and iolence. Yl
said: "Sya a al Anam, o cou se, e y able. We will see h ough his Anam Sya a al indi ec ly will ins ill peace
o hea , lo e one ano he , and will a oid nega i e hings such as adicalism" (In e iew wi h Yl, July 15,
2020).
7
Sya a al Anam's pe o mance has se e al unc ions: en e ainmen , educa ion in ha mony and peace,
s eng hening eelings o eligiosi y, and sac edness. Wi h he spec acle o Sya a al Anam, Bengkulu ci izens
can lea n he quali ies o he P ophe who a e iendly, espec ul o di e ences, and p e en adicalism. The
unc ion means inhe en meaning in he h ee main elemen s in he ac i a ion p ocess: he cas , he o ganize ,
and he audience. Residen s can enjoy he chan s and con en s o he book o al-Ba zanji and enjoy he ances al
cul u al he i age. The in luence is ha esiden s ge en e ainmen whene e Sya a al Anam shows while
holding a celeb a ion. By cap u ing peace ul messages h ough ambou ine wasps oge he and eading Islamic
poe y ha eaches a iendly,
3) Cap u e he messages o li ing o a oid adical a i udes and ac ions and o li e in ha mony and
peace
Va ious e o s o s eng hen/main ain Sya a al Anam's exis ence in p e en ing adical cul u e a e ca ied ou
h ough: es ablishing Sya a al Anam as a compulso y a in ma iage and o he li e cycles, holding compe i ions
o compe i ions, holding ou ine exe cises, gi ing an unde s anding o Sya a al Anam o gene a ions young. A
esea ch in o man , Dn, acknowledged ha Sya a al Anam could a oid young people's hough s om he
in il a ion o adicalism ac ions. Lis ening o and lis ening o Sya a al Anam's eading can eassu e, lo e God,
and de elop a li e o peace, ha mony, and ha mony du ing socie y. The e is no place o iolence o ana chism
in Sya a al Anam (In e iew wi h Dn, June 15, 2020).
A esiden also made a s a emen acknowledging he impac o Sya a al Anam's show in educing he sp ead o
iolence- adicalism o Talang Empa Village, named T n. He said: "O cou se his Anam Sya a al adi ion can
p e en an i- adicalism and iolence. Why? Because la e hey (especially young people) will be able o ha e a
sense o b o he hood, iendship, and lo e o peace" (In e iew wi h T n, June 15, 2020). Resea che s dig in o
in o ma ion abou whe he he a o Syamal Anam can p e en he en y o unde s anding adicalism and
iolen mo emen s. Acco ding o one in o man , MD, he a o Sya a al was p o en o a oid he inclusion o
challenging/ adical unde s andings among he esiden s. He said: "O cou se you can p e en i because Syamal
Anam is in e mingled and has an Islamic nuance so ha hey will la e g ow he kinship and a oid he ac s o
iolence and adicalism" (In e iew wi h MD, June 15, 2020).
Recogni ion ha Anam Sya a al a has an impac on c ea ing a peace ul li e and p e en ing adical a i udes
was also aised by esiden s o Suka ami Village, Taba Penanjung Dis ic . Acco ding o in o ma ion om a
esiden , My: "O cou se a Sya a al Anam adi ion shows can in s ill peace among he ci izens. We will see
h ough his Anam Sya a al ha will indi ec ly ins ill peace o mind, lo e one ano he , and will a oid nega i e
hings such as iolence" (In e iew wi h My, June 15, 2020).
One o he esea ch in o man s admi ed ha Isn Sya a al Anam could ha e p e en ed he minds o young
people om in il a ing unde s anding o adical low. Lis ening o and lis ening o he eading o he ex in
Sya a al Anam can calm he hea , lo e he P ophe , and de elop a li e o peace, ha mony, and ha mony du ing
socie y. Fo him, he e is no place o adical hough ( iolence) o in ole ance o people o di e en eligions
and belie s.
Make e ealed ha he local wisdom o Sya a al Anam, which membe s o he Ben eng communi y pe o med,
p o ed o be a ba icade o wa d o adical ideas. In his con ex , Sya a al Anam has been es ablished as a
cul u al de ense based on Islam's basic eachings, which emphasizes he a i ude o espec o o he s, ole ance,
a ie y, and become a il e o ideas ha eaches adical Islamic iews.
Acco ding o Isn, he esiden s in main aining Sya a al Anam a e done by gi ing di ec ions o esiden s and
young women o p ese e and lo e he Sya a al Anam adi ion. Young people a e in ol ed in his ac i i y so
ha hey a e indi ec ly sa ed om he in luence o adical ideas. Con e sely, i young people a e less busy, hey
a e easily in luenced by eading and ins illing he doc ine o adicalism.
This esea ch p o es ha he implemen a ion o Sya a al Anam can p e en ac s o adicalism because he
messages in i ha a e ead each peace, ha mony, ole ance, and espec o o he s. Wi h he cul u e o he
implemen a ion o he Sya a al Anam as an a ha mus be pe o med in ma iage, ci cumcision, he
commemo a ion o he P ophe 's bi hday (12 ea ly Robiul), slaugh e ing goa s o hono he bi h o a child
(aqiqah), hanksgi ing, and o he li e cycles, holding compe i ions o compe i ions, holding ou ine exe cises,
gi ing an unde s anding o he message Sya a al Anam o he young gene a ion o ha monious cul u e, li e
peace ully and away om adicalism.
Resea che s also explo ed answe s on simila issues o he esiden s o Talang Empa Village, Ka ang Tinggi
Dis ic . The esea che asks: "Wha a e he posi i e e ec s o he exis ence o Anam Syamal on socie y and
you h?" Acco ding o one in o man , T n: "The e a e h ee posi i e impac s. The i s , ci ilizing local cul u e.
Second, p e en ing adicalism- e o ism om en e ing he illage. Thi d, his adi ion is s ill hick, su i e, he
you h ake pa in he ac i i ies o he Anam Syamal. Hence , he esiden can a oid he in luence o adical
no ions "(In e iew wi h T n, June 15, 2020).
The desc ip i e s a is ics show ha s uden s ha e good anam neu al esponses and lo e o he homeland
cha ac e . The g owing de elopmen o eligious adicalism in he communi y is a h ea o he uni y o he
8
Indonesian na ion. One o he s a egic e o s o coun e eligious adicalism in Indonesia is h ough cha ac e
educa ion p og ams o he spi i o na ionalism and lo e o he homeland in schools wi h Islamic backg ounds.
While he esul s o linea eg ession showed posi i e esul s because he anamnes ic neu al esponse had a
p e y good e ec on s uden s. How o ealize educa ion ha is based on neu al anam can be seen om examples
in e e yday li e. Fo example, when ca ying ou neu al anam ac i i ies in he communi y, he e is indi ec
communica ion be ween human beings. Communica ion. Communica ion be ween he young and he old
ad ises each o he o o m he cha ac e o lo e o he homeland and an i- e o ism. In addi ion o human
ela ionships, communica ion is also es ablished wi h Allah SWT. wi h a neu al anam so ha he e a e
ad an ages in socie y and one's spi i uali y.
Based on he indings o he da a ob ained, i can be concluded ha SyamalAnam's a has a high ole and
bene i o he communi y, mainly o p e en adicalism. One o m o he se ices ob ained is ha his a can
build he alues o coope a ion, oge he ness be ween ci izens in he ci y and closed he way o he in lux o
eligious eachings ha led o adicalism(Taylo &Ho gan, 2006; Fedo o a, 2013). The alue o coope a ion
implies ha one pe son does his a and many people in g oups, namely poe y eade g oups and compulso y
song ca ie g oups. While he alue o oge he ness means he Sya a alAnam g oup and he audience
( esiden s) can enjoy oge he ge used o li ing in peace, ole ance, side by side, mu ual espec , and a om
he a i ude and ac ions o adicalism. Thus, i p o ed ha Sya a alAnam is eligious-Islamic local wisdom ha
can be a social ba icade in il e ing and o i ying he in luence o adical ideas om he ou side because i
emphasizes peace ul and ole an li e(C oss & Snow, 2011; Maskaliunai e, 2015; Al-Bulushi, 2020).
The opic o de adicaliza ion h ough local wisdom in each coun y is in e es ing o be s udied. This is
conside ing he need o adicaliza ion e o s wi h a gen le app oach. Mo eo e , a pe son's p ocess o becoming
adical is smoo h and slow. Re e o analys (Fa haliMoghaddam, 2005; Taspına , 2009), how a pe son
expe iences a ans o ma ion om adical o a e o is . Moghaddam in oduced The S ai case o Te o ism.
E en hough i does no ully desc ibe he ideological deli e y o each s age o s ai case, acco ding o
Moghaddam, one canno immedia ely become a e o is . The e a e s ages wi h a ious social dynamics and
indi idual psychology ha mus be passed.
Radicalism in s uden s can be p e en ed om an ea ly age by he in luence o local wisdom, such as he
sya a alanam ha g ows in he communi y. This is because eligious belie o en a ec s a pe son's na ionalis ic
a i ude (Jako lje ic e al., 2019; Che enak& McCullough, 2020). Adop ing a lea ning cu iculum based on
local wisdom will inc ease s uden s' sense o na ionalism (Yamin, 2017; Jamiah, Fa mawa i, &Pu waningsih,
2019). Radicalism ha g ows om a belie and na ionalism ha is needed in s a e ac i i ies a e wo impo an
a iables o shape s uden s' a i udes and cha ac e . Wha will happen i in school s uden s only de elop hei
cogni i e domain, bu igno e hei a ec i e? O cou se, he e will be many u u e gene a ions o he na ion who
a e academically compe en . Bu weak a he le el o a i ude and beha io . This should no happen because i
will endange he ole o he younge gene a ion in main aining he in eg i y o he Indonesian na ion and s a e.
One o he alues ha can be de eloped is he alue o na ionalism. This alue is essen ial o de elop,
conside ing ha nowadays, many in luences come om ou side. The in luences a e no all good, bu some a e
nega i e. One o he nega i e in luences ha need a en ion is he en y o o eign cul u es ha can e ode he
lo e o he homeland/lo e o cul u e. To achie e his ole, a eache in implemen ing he lea ning p ocess a
school mus link o implemen elemen s o local cul u e ha exis in he school en i onmen in each subjec
being augh .
To ins ill na ionalism o p e en adicalism, i is ca ied ou by ins illing he alues o he local wisdom o he
Neu al Anam. By in eg a ing he alues o local wisdom in lea ning a school, i is hoped ha s uden s will
unde s and hei local wisdom, hus c ea ing a lo e o hei cul u e and coun y. The p ocess o in eg a ing local
wisdom alues in lea ning o p e en adicalism can be ca ied ou o all ields o s udy. In in eg a ing he
alues o localwisdom in lea ning, o cou se, he eache mus adjus o he le el o s uden de elopmen , be
adjus ed o he ma e ial/subjec being deli e ed, and he lea ning me hods used.
Some o he impac s i s uden s do no ha e a sense o na ionalism a e he absence o a democ a ic and pa io ic
sense o ci izens and he absence o equali y, jus ice, esponsibili y, eedom, pa io ism, hones y, and
compliance wi h ules and egula ions (Nu din, 2017; Ba ow, 2017). Acco ding o Calhoun (2017); Jenne
(2018), na ions a e no jus aluable i ems ha people mus de end agains global challenges. They a e esou ces
ha a e mobilized and augmen ed o add ess global challenges. Finally, in he absence o lo e o he homeland,
he e will be a sense o solida i y wi hin he communi y o lose in o e coming global challenges. Fi s ,
indi iduals seek solu ions o wha is pe cei ed as un ai ea men . Second, indi iduals de elop physical
eadiness o mo e he answe o he p oblem by a acking wha is conside ed an enemy. Thi d, indi iduals
iden i y hemsel es by adop ing he mo al alues o hei g oups. Fou h, a e someone en e s a e o is
o ganiza ion, he e is only a sligh chance o e en no chance o come ou ali e. Indi iduals on his i h ladde
a e psychological, eady, and mo i a ed o ca you e o is ac i i ies(I zan e al., 2013; Adams, 2017; Maison
e al., 2019).
9
Empi ically, he s uc u al condi ions o a socio-economic and poli ical na u e ha can push indi iduals owa ds
e o ism- e o ism, such as disc imina ion and o he o ms o human igh s iola ions (including hose esul ing
om coun e e o ism measu es), ela i e dep i a ion, o a lack o access o educa ion, a e no enough o
accoun o e o is adicaliza ion (McCauley &Moskalenko, 2008; Moskalenko& McCauley, 2009). I is
essen ial o conside o he ac o s o a psychological, in e pe sonal, and ideological na u e o explain
mobiliza ion. Such ac o s can help explain why one pa icula indi idual migh ollow(OSCE, 2014; Da maji e
al., 2019; Maison e al., 2019; Budia i, Ha lis& Na alia, 2020). The e is no hing p eo dained in he po en ial
ansi ion om adicalism o e o ism. Mos e o is s s a hei jou ney owa ds ex emis iolence i s by
becoming adicalized mili a ism. All e o is s, by de ini ion, a e adicals. Howe e , no all adicals end up as
e o is s. Only a mino i y o adicals en u e in o e o ism. Focusing on he jou ney o adicaliza ion amoun s
o p e en ing e o ism a an ea lie s age be o e i is oo la e o non-coe ci e measu es(Ny ose, 2009; Hughes,
2017; Wong, Khia ani, & Chui, 2018).
Radicalism becomes a se e e h ea o di e si y, peace, and democ acy in Asia. Radicalism becomes a se e e
p oblem as i has a ec ed child en, eens, adul s, and e en go e nmen o ice s. The adical and iolen
ex emism issues a e g a e conce ns ac oss Asia (mainly in Indonesia, Bangladesh, Pakis an, S i Lanka, Bu ma,
and Thailand). The peace ul ha mony in he egion, in ac o decades, is now in jeopa dy(Sedgwick, 2010;
Paclo a&Silbe eisen, 2014; Fische , 2015). Radicaliza ion is also o en used o desc ibe how indi iduals u n
in o a e o is o a p o- iolence adical. Howe e , his shows di ec ly how adicalism and p o- iolence
ex emism a e closely ela ed. The e o e, adicalism i sel should no be desc ibed as a p oblem, e en hough, in
many ways, adical ideas some imes inspi ed iolen ac ions(F iedland, 2001; DeMichelis, 2015).
Based on he analysis o simila i ies wi h p e ious esea ch, esea ch ha seeks o sol e whe he local wisdom,
speci ically sya a alanam, can make s uden s u he imp o e he cha ac e o lo e o he homeland has no
exis ed om p e ious esea ch. Howe e , se e al s udies ha may ha e li le o do wi h include
Widyaningsih&Kun a o (2019), s a ing ha local wisdom in Indonesian socie y can p e en he po en ial o
eligious ana chism. Then Toha udin&Ku niawan (2018) s a ed ha a lea ning model based on Sundanese local
wisdom could imp o e lea ning ou comes.
Conclusion
Based on he indings s a ed abo e, i can be concluded ha Sya a al Anam is a ype o local wisdom in a
pe o mances o con ey he alues o lo e o he P ophe . He means as a means o en e ainmen , educa ion,
mo ali y, and g a i ude o Allah SWT o hose who hold ma iages. Sociologically, he pe o mance o Sya a al
Anam has se e al unc ions, namely en e ainmen , ha monious and peace ul educa ion, s eng hening eelings
o eligiosi y, and sac edness. The exis ence o Syamal Anam is ecognized as ha ing a ole in p e en ing
adical cul u e because o i s compelling con en , lo ing he P ophe , and de eloping a peace ul, ha monious,
and ha monious li e du ing socie y. The use o local wisdom has p o en o o i y he public om he in luence
o adicalism. Fou messages can be applied. Fi s , show local wisdom in wedding ce emonies, ci cumcision,
hanksgi ing, and he like wi h musical pe o mances. Second, in i e child en and eenage s o wa ch i . Thi d,
he message o peace, ha mony, ole ance, and mu ual espec is gi en o di e ences in local wisdom. Fou h,
o ganize aining and compe i ion o local wisdom so ha he communi y in ol ed is qui e b oad.
Recommenda ions
This esea ch is limi ed o one o he local wisdom a iables, namely sya a al anam and cha ac e lo e o he
homeland. Apa om he wo a iables ha he esea che s ha e desc ibed, i is hoped ha o he esea che s
can de elop esea ch on o he local wisdom and how i a ec s he cha ac e o s uden s' lo e o he homeland.
Acknowledgemen s o No es
Please colla e acknowledgemen s o no es in a sepa a e sec ion a he end o he a icle be o e he e e ences.
Re e ences
Adams, N. (2017). Radicalism, Anxie y, and Inqui y. The Re iew o Fai h & In e na ional A ai s, 15(2), 5–
9.DOI:10.1080/15570274.2017.1329385
Al-Belushi, Y. (2020). Thinking acial capi alism and black adicalism om A ica: An in ellec ual geog aphy
o Ced ic Robinson's wo ld-sys em. Geo o um, 32(6), 125-137. DOI:10.1016/j.geo o um.2020.01.018
Almeida, F. (2018). S a egies o Pe o m a Mixed Me hods S udy. Eu opean Jou nal o Educa ion S udies,
5(1), 326–337. h ps://doi.o g/10.5281/zenodo.1406214
Amin, A. (2017). Mad asas and Social Ins i u ions. A -Talim: Islamic Educa ion In o ma ion Media, 13(2), 183-
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