Starting this paper about local wisdom that we will look at in ethnology studies. Let’s pay tribute the view of Prof. Sudarmin (2018) in his book "Character Education, Ethnos and Local Wisdom". Indigenous perspicacity is a air of environmental intellectual go off exists in alliance verve in a particular place or area. In our society, the local wisdom of its form can be found in songs, proverbs, sasanti, admonitions, slogans, and ancient books that are inherent in daily behavior. Local wisdom is also reflected in the values that apply and is used as a guide for certain community groups, as well as describing a specific phenomenon that characterizes the community. While ethnology is a science part of cultural anthropology that tries to trace human principles, by examining a set of cultural patterns of ethnic groups. Some objects that become studies of ethnology, namely: studying the patterns of public behavior such as alliance regulations, closeness structures, commercial, and federal systems, religion, folklore, art, and music, and differences in these patterns in people's lives today.
This years I backbone inform close by the original mastermind in my area, which is a tradition/taboo legend that eels. I reconcile stranger the familiarize part of Central Javaels, the border between Central Java and East Java, the name Blora Regency. Few people know, Blora has many customs and cultures that are still closely held by the people. One of them in my village was born and raised, Kedungsatriyan Village, Ngawen District, Blora Regency, a village where most of the people are farmers. In my village community, people abstain from eating eels while in the village or outside the village, including myself. This story has been hereditary and has been used as a guide by parents, youth, and children, and almost all indigenous people of Kedungsatriyan Village and surrounding communities know about this legend. Narrated by my symbol, alm. Mbah Ikin (Al Fatihah), that at one time in the past many people who had magic (power more) where the words of people can become a reality, although sometimes outside human logic.
This legend begins one night when it rains heavily when the rice growing season has arrived, some people start sowing rice seeds and some of the other seeds have begun to grow. So that night there was a thief who was a son-in-law of a father-in-law (guardian). Then the thief did not realize that that night his father-in-law (who had a rice field) was in the fields and supervised his action, but the guardian did not know if the thief was his own manant. After sometime later, the Guardian said "Sopo iku? kok clupak - clupuk? "(Who is there? How come Clupak clupuk (the sound of humans walking on water)?). The thief was about to steal rice seeds and was shocked, as soon as the thief answered "welut!" (Rice eel). Immediately, the rice seed thief really became a rice eel. Realizing this incident, the guardian murmured, that since that night the residents of Kedungsatriyan village were not permitted to eat rice eels. This advice has been carried out by the people of Kedungsatriyan Village until now, even this story is more or less related to our lives, for example unlike other communities, my village community is very easy to catch eels. But the captured eel will be returned in its original place, it is based on legend because the eel and Kedungsatriyan people are still brothers, so there is no separator and that is one reason the guardian murmured that the Kedungsatriyan Village people should not eat eels because it is not beautiful ( not good). On the other hand, once there was a young man who wandered out of town to work as a construction laborer. When the lunch hour arrived, the young man ate eel chips. A few hours later, the young man felt his stomach start to hurt. The young man's stomach slowly enlarged and a week later the young man died.
If we examine the story above in the study of science or ethnology, the cause of the death of the young man can also be caused by other factors, such as bacterial irritation, viruses, and certain diseases. However, if we discuss it in the perceptions of the people of my village, the cause of the young man's death is because it violates the traditions that exist in the community.
In closing, in the ethnology study, it implies the balance needs of the relationship between humans and the surrounding environment, where the natural environment (including rice fields / agricultural land) should not be damaged by humans, because nature provides a source of food from the Almighty and we owe it to the universe. In addition, we can look at it in non-moral ethnology, where stealing is a disgraceful act, and all actions that are not commendable will adversely affect the perpetrators. Who are we not? If not now when? Indonesian cultural emergency.
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