Islamic Song Syarafal Anam: Can This Prevent Children's Radicalism?

Multicultural Education Volume 11, Issue 10, 2025 _______________________________________________________________________________________ 1 Islamic Song Syarafal Anam: Can This Prevent Children's Radicalism? Alfauzan Amin, Alimni, Dwi Agus Kurniawan, Diki Chen, Ricky Purnama Wirayuda Article Info Abstract Article History Received: July 05,2025 This study aims to see how the local wisdom of the syarafal anam can prevent radical behavior.The type of research conducted by the author is mixed method. The sample used was 240 students at two Islamic junior high schools (MTsN), with the sampling technique applied, namely purposive sampling. The instruments used in the form of questionnaires and interview sheets are divided into two, namely the love of the homeland questionnaire with the number of 22 statements and the neurological response from syarafal anam with the number of 24 statements. Analysis of the data used in the form of descriptive statistics and inferential statistics for quantitative data and qualitative data analyzed based on miles and huberman. The descriptive statistics used are distinguished by age, namely 13 and 14 years, in the two variables used. Inferential statistics using assumption testing and hypothesis testing, hypothesis testing using linear regression test and coefficient of determination. The results obtained are the average student scores on each variable in the two Islamic junior high schools respectively 66.3 (good) and 69.4 (good), this result was further strengthened by the informants who argued that the application of anamism could prevent student radicalism.Syarafalanam has elements of the Islamic religion that can prevent rude student behavior. With local wisdom, students are expected to become good individuals in the environment and close to the creator. Accepted: October 08,2025 Keywords : Syarafal Anam, Radicalism, Love of the homeland, Neurologist response DOI: 10.5281/zenodo.17296536 Introduction Do they have the heart to hurt? What does religion mean if it does not preserve human life? The history of the bomb explosion, which is framed with religious motives, is still vividly remembered. In various media, various interviews and shows were broadcasted, which explained why the bomb terror was carried out. Very obvious motivations are religious reasons(Baumeister& Leary, 1995; Syaiful et al., 2019; Astalini et al., 2019; Asrial et al., 2019; Maison et al., 2020). Radicalism in Indonesia Radicalization is also often used to describe how a person turns into a terrorist or pro-violent radical. However, this shows firsthand how radicalism and pro-violent extremism are closely related. Radicalism itself should not be described as a problem, although radical ideas sometimes inspire violence(Koopmans, 2015; Asrial et al., 2019). A soft approach to deradicalization needs to be implemented in the face of the growth of radicalism networks when radicalism spreads through social media networks. To prevent radicalism and terrorism, programmed and ongoing efforts must be made. Therefore, the approach taken cannot be based on one strategy but must be multi-strategic(Astalini et al., 2019; Asrial et al., 2019; Syahrial et al., 2020). According to Najafabadi, Elmi, &Zarvani (2016), the rise of radical Islam can be attributed to many factors. Among them is the search for identity and recognition, feelings or experiences of marginalization. Both politically and economically, opposition to secular nationalist ideology, frustration with regimes deemed apostate and corrupt, weaknesses in the education system, to name a few. In communal societies such as Indonesia, local wisdom can be used to optimize and strengthen the role of the community in dealing with radical groups. The regional wisdom approach can reduce the effects caused by the repressive system (complicated approach). This is relevant to the results of a survey of the Indonesian National Counterterrorism Agency (BNPT), which revealed that local wisdom and welfare variables have a deterrent effect on the potential for radicalism. Local wisdom can provide direction for cultural development and withstand external cultural attacks(Kurniawan et al., 2019; Asrial et al., 2019; Syahrial et al., 2019). Indonesia is a potential target for radical transnational ideas to increase. The influence of radicalism entering Indonesia is at the stage of recruiting members and at the level of expansion of movements that strengthen radicalism. Referring to the UN counter-radicalization policy in 2005, Indonesia adopted a humanistic approach in dealing with radicalism (soft technique) rather than a repressive method (complicated process). A combination of hard and soft techniques is needed to developcounter-radicalization and will have a more significant impact(Maison et al., 2019; Susanti et al., 2020; Syahrial et al., 2019; Widyaningsih and Kuntarto, 2019). 2 The topic of deradicalization through local wisdom in each country is interesting to study. This considers the need for radicalization efforts with a gentle approach. What is more, one's process of being radically smooth and slow. Referring to the analystMoghaddam (2005); McCauley &Moskalenko (2008)However, it does not fully describe the ideological delivery of each stage or ladder to terrorism. According to Moghaddam, one cannot immediately become a terrorist. There are stages with various social dynamics and individual psychology that must be passed. First, individuals look for solutions to what is considered unfair treatment. Second, individuals develop physical readiness to move solutions to problems by attacking what is regarded as an enemy. Third, individuals identify themselves by adopting the moral values of their groups. Fourth, after someone enters a terrorist organization, there is little chance or even no chance of escaping alive. Individuals in this fifth step are psychological, ready, and motivated to carry out terrorist activities(Sivan, 1991; Murtiningsih, 2016; Maison et al., 2019). Based on a national survey of the deterrent power of radicalism in 32 provinces in Indonesia in 2017, it was revealed that five regions had relatively high radical potential, namely: Bengkulu Province, the figure was 58.58%, followed by Gorontalo 58, 48%, South. Sulawesi 58.42%, Lampung 58.38%, and North Kalimantan 58.30% (BNPB Indonesian). For this reason, it is necessary to strengthen local values to prevent radical understanding effectively. Cultural values and local wisdom are strengthening community solidarity and cohesiveness. In this context, SyamalAnam can be a helpful tool for avoiding and preventing radicalism. SyarafalAnam is a form of local wisdom in art by reading poems containing praise to the Prophet Muhammad based on the hadith of the apostles accompanied by tambourine music. This tradition is widespread throughout the Central Bengkulu Regency, located in the southernmost of Sumatra Island. Relevant to this, based on the opinion ofEko&Putranto (2019); Adji, Bashith, & Amin, &Mutaqin (2020), SyarafalAnam as one type of local wisdom is an element of the cultural traditions of a nation's people, which seems to be part of the physical structure of buildings (architecture) and the region (urban) in the country's geographical geography(Yusoff, 2010; Nan, 2011; Basedau, Vullers, &Korner, 2013). According to Adji, Bashith, & Amin, &Mutaqin (2020); Soliman, Bellaj, &Khelifa (2016), the difference between radicalism and terrorism is distinguished between ideas and actions. Radicalism is often based on a narrow understanding of religion, leading to terrorist acts growing with the system. This extreme attitude breeds and strengthens in the middle of a stage that shows poverty, social inequality, or social injustice. The behavior of the political elite that is not accommodating to the interests of the people and only thinks about their groups and partiesbecomes a fertile place and seedbed for the growth of radicalism. Thus, radicalism or even terrorism is not only a social movement but also an ideological movement. One of the local wisdom of the Sumatran (Indonesian) community, especially in Islamic activities, is syarafalAnam (Lontoh&Utomo, 2016; Naser&Budrianto, 2021). Syarafal Anam is usually served during celebrations to pray for the dead or when important guests arrive. Nervoulanam activities are generally carried out with songs and prayers praising Allah SWT., and Rasulullah SAWaccompanied by musical instruments. Syarafulanam is also commonly played by children aged 13 to 14 years. Therefore there is no age limit. With the existence of this syarafal anam, it is hoped that one's Islamic religiosity can lead to a positive to reduce the impact of radicalism in a person and his acts of terrorism. Syarafaal Anam SyarafalAnam became local wisdom that developed in Central Bengkulu, born from a cultural acculturation process. This is because when Islam entered Bengkulu, it wasnot a culture-free society but a society rich in tradition so that when Islam entered the creativity of its people, there were still both traditions born of Islam or traditions combining Islamic values. From a philosophical perspective, there is a dialectic between religion and culture that gives birth to groups who reject rules or who accept custom(Susanto et al., 2019; Schwatrz et al., 2012; Ferrari et al., 2019).However, as a growing cultural heritage, tradition must be maintained as the identity or style of the Bengkulu Islamic community. Because Indonesian Islam is a moderate Islam, Islam is rich in tradition and Islam as a glue for the Republic of Indonesia. Maintaining and preserving this tradition is a shared responsibility either as an educational value passed on to the next generation so that it has a personality in culture or the perspective of tourism that has economic value and local wisdom plays a role in the process of deradicalizing terrorism(Mackenzie, 2003; Fedotova, 2013; Azmawati et al., 2015). SyarafalAnam is still maintained in Bengkulu along with Tabot celebrations, Besurek Fabric Motifs, TamatKaji, Bakunob Traditions, Aqiqah Traditions, MarapulaiDzikir Traditions, Ramadhan Pilgrimage and Rayo Days, Ndoa entering fasting and NdoaHariRayo, NigoHari/NujuHari (nyudah)/40/100, Sekujang, AksaraUlu / Kaganga Islamic Pattern, KaiakBeterang, TemimangCupik, EmbesApem Tradition, Inviting Seeds, and Central Date Ceremony and Giving Names (Cavanough, 2009; Susanto et al., 2020). SyarafalAnam is one of the local wisdom in central Bengkulu, who can withstand external culture (Arief et al., 2017; Pangestika et al., 2019). It can control, accommodate external cultural elements, and integrate external cultural factors into native culture. On this basis, this research reveals the role of SyarafalAnam's local wisdom popularized by citizens who are inherently sociological-anthropological in promoting the understanding of moderate religion as an effort to prevent radicalism.This local wisdom was developed and accepted by the 3 Bengkulu community through a process of cultural acculturation, this process occurred when Islam entered, and the community already had a tradition. The creativity of the traditional community was merged or combined with Islamic values. Until now, this local wisdom is recognized and still maintained by the local community. Although it is not as lively as in the past, nowadays art is carried out on certain events. There have been several previous studies discussing how local wisdom can prevent students' radical behavior. Research from several experts (Suarta, 2017; Assa'idi, 2021) that local wisdom with Islamic nuances can suppress the increase in radical understanding in the younger generation, especially those aged 13-14 years. Fatgehipon (2021) did the same thing, but in this case, they added a problem-based learning model to reduce the radical nature of students. In addition, previous research from several experts (Rahmawatti et al., 2018; Suciati & Erzad, 2018; Marzuki et al., 2020) tends to take local wisdom that can be seen, such as temples, dances, etc., but rarely takes the theme of local wisdom, which can be heard like singing. Based on this, a gap is obtained from the research, where the research conducted by the author is more specific to audio-based local wisdom. In addition, songs with Islamic nuances it is hoped to suppress radical attitudes in students. The Objective of this Study Based on the description and urgency that has been put forward, the researcher intends to research with the following objectives: (1) To find out the existence and process in the community to maintain the local wisdom of Syarafal Anam to prevent the attitude and behavior of radicalism, (2) To find out the reasons that prove that the local wisdom of Syarafal Anam can prevent the attitude and behavior of radicalism, and (3) To find out the functions and messages contained in local wisdom, Syarafal Anam can prevent the attitude and behavior of radicalism. Method Research Design This study uses qualitative and quantitative research together, named mix method. Quantitative with a numerical approach and qualitative with a phenomenological approach. According to experts(McKim, 2017; Almeida, 2018; Täuscher&Laudien, 2018), a mixed-method is an approach that combines quantitative and qualitative methods into a single study to provide a broader and more complete picture of a problem. Research Sample This study uses 240 respondents from 2 Madrasah Tsanawiyah (MTsN) in the Bengkulu region, starts from 13 and 14 years old students for quantitative approach and 11 respondents from professionals and experts for qualitative approach were obtained based on a purposive sampling technique. Namely, sampling techniques are based on criteria that have been determined by researchers (Cohen et al., 2007). Research Instrument and Procedure The instruments used in this study include semi-structural interviews, documentation, and questionnaires filled out by students as many as 24 statements for the neural variable anam and 22 statements of love for the homeland.The questionnaire uses a 5-point Likert scale, namely strongly disagree, disagree, neutral, agree, and strongly agree. Thus, a positive statement strongly disagrees worth 1, disagrees worth 2, neutral is worth 3, agrees is worth 4, and strongly agrees is worth 5, while negative statements have the opposite value. The distribution of the statement is as follows. Table 1. Interval of Each Variable Category Interval Neurologis response of syarafal anam Character love homeland Very Not Good 24.0 – 42.0 22.0 – 38.5 Not Good 42.1 – 60.0 38.6 – 55.0 good 60.1 – 78.0 55.0 – 71.5 Very Good 78.1 – 96.0 71.6 – 88.0 Data collection begins with the planning stage, where there are several activities, namely analyzing problems, preparing materials and instruments, and determining schools and informants. After that, the researchers collected data in two different schools with two questionnaires and ended with interviews with resource persons. After completing, the researchers then conducted data analysis. The quantitative data presented used descriptive statistics and inferential statistics, while the qualitative data used Miles and Huberman, which were data reduction, data presentation, and conclusion drawing. Data collection procedures can be briefly seen in the figure below. Planning Collecting Data Analysis Data Conclusion 4 Figure 1. Research Implementation Procedure Data analysis in this study used qualitative and quantitative data. Qualitative data were analyzed based on Miles and Huberman, whose analysis begins with data reduction, data presentation, and conclusions. As for the quantitative data, descriptive statistical tests were used on the variables of love for the homeland and neurological responses both as a whole and in children aged 13 and 14 years. In addition, the normality and linearity tests are used to test the hypothesis using linear regression tests with the assumption test. Results and Discussion The results below are descriptive statistics of the character of love for the homeland and the response to the syarafaal anam. Table 2.Characters of Love for the Homeland Range Category M F Total Mean Min Max % 22.0 - 38.5 Very not good 12 7 19 66.3 35 82 7.9 38.6 - 55.0 Not Good 20 19 39 16.3 55.1 - 71.5 Good 41 63 104 43.3 71.6 - 88.0 Very Good 27 51 78 32.5 Total 100 140 240 100 Based on the table above. It is known that the character of the love for the homeland of students is good because it has a percentage of 43.3%. While the remaining 32.5% of students are very good, 16.3% are not good, and 7.9% are very bad. The table above also shows the mean value of 66.3%, the lowest value is 35, and the highest value is 82. Table 3.Characters Love the Homeland Age 13 years old Range Category M F Total Mean Min Max % 22.0 - 38.5 Very not good 6 4 4 66.7 35 79 8.3 38.6 - 55.0 Not Good 11 11 11 18.3 55.1 - 71.5 Good 21 29 29 41.7 71.6 - 88.0 Very Good 12 26 26 31.7 Total 50 70 120 100 Based on the table above, it is known that the character of students' love for the homeland is good because they have a percentage of 41.7%. While the remaining 31.7% of students are very good, 18.3% are not good, and 8.3% are very bad. The table above also shows the mean value of 66.7%, the lowest value is 35, and the highest value is 79. Table 4.Characters of Love for the Homeland Age 14 years old Range Category M F Total Mean Min Max % 22.0 - 38.5 Very not good 6 3 9 66.9 37 92 7.5 38.6 - 55.0 Not Good 9 8 17 14.2 55.1 - 71.5 Good 20 34 54 45.0 71.6 - 88.0 Very Good 15 25 40 33.3 Total 50 70 120 100 Based on the table above, it is known that the character of the love for the homeland of students is good because it has a percentage of 45%. While the remaining 33.3% of students are very good, 14.2% are not good, and 7.5% are very bad. The table above also shows the mean value of 66.9%, the lowest value is 37, and the highest value is 82. 5 Table 5.Neurological Response Anam Range Category M F Total Mean Min Max % 24.0 - 42.0 Very not good 9 7 16 69.4 39 92 6.7 42.1 - 60.0 Not Good 19 8 27 11.3 60.1 - 78.0 Good 46 80 126 52.5 78.1 - 96.0 Very Good 26 45 71 29.5 Total 100 140 240 100 Based on the table above. It is known that the neural response of the students' anamnes is good because it has a percentage of 52.5%. While the remaining 29.5% of students are very good, 11.3% are not good, and 6.7% are very bad. The table above also shows the mean value of 69.4%, the lowest value is 39, and the highest value is 92. Table 6.Neurological Response of Anam 13 years old Range Category M F Total Mean Min Max % 24.0 - 42.0 Very not good 7 5 12 69.4 39 92 10.0 42.1 - 60.0 Not Good 11 4 15 12.5 60.1 - 78.0 Good 18 43 61 50.8 78.1 - 96.0 Very Good 14 18 32 26.7 Total 50 70 120 100 Based on the table above. It is known that the neural response of the students' anamnes is good because it has a percentage of 50.8%. While the remaining 26.7% of students are very good, 12.5% are not good, and 10% are very bad. The table above also shows the mean value of 69.4%, the lowest value is 39, and the highest value is 92. Table 7.Neurological Response of Anam 14 years old Range Category M F Total Mean Min Max % 24.0 - 42.0 Very not good 2 2 4 69.4 39 92 3.3 42.1 - 60.0 Not Good 8 4 12 10.0 60.1 - 78.0 Good 28 37 65 54.2 78.1 - 96.0 Very Good 12 27 39 32.5 Total 50 70 120 100 Based on the table above. It is known that the neural response of the students' anamnes is good because it has a percentage of 54.2%. While the remaining 32.5% of students are very good, 10% are not good, and 3.3% are very bad. The table above also shows the mean value of 69.4%, the lowest value is 39, and the highest value is 92. After conducting a descriptive test, the researcher then tested the assumptions before performing the linear regression test. The assumption test used in this study is the normality test, and linearity test, the table of assumption test results can be seen as follows. Table 8. Normality and Linearity Test Results School Variabel Uji asumsi Sig MTsN 1 Bengkulu City Love the Homeland Normality test 0.321 Linearity test 0.618 Neurological Response of Anam Normality test 0.626 Linearity test 0.129 MTsN 2 Bengkulu City Love the Homeland Normality test 0.152 Linearity test 0.221 Neurological Response of Anam Normality test 0.200 Linearity test 0.312 After the conditions were met, the researcher then conducted a linear regression test at each school to determine whether there was an effect of the neurologic response from the local wisdom of anam on the character of love for the homeland of junior high school students. The table of regression test results and the coefficient of determination can be seen in the table below. Tabel 9. Linear Regression Test Results and Coefficient of Determination 6 School R R Square R Std. Error of the Estimate Sig MTsN 1 Bengkulu City 0.812a 0.659 1.76764 0.01b MTsN 2 Bengkulu City 0.789a 0.623 0.94375 0.012b From the table above, the sig value is less than 0.05 in each school, which means that there is an influence of the neurological response of the local wisdom of anam on the character of love for the homeland of students. From the table, it can also be seen that for MTsN 1 Bengkulu City, there was an effect of 65.9%, while for MTsN 2 Bengkulu City, it was found to have an effect of 62.3%. Then for qualitative data from interviews can be described as follows: 1) Various efforts to preserve the Syarafal Anam The researcher interviewed Yum to find out the actual conditions of Syarafal Anam art performances in Renah Semanek. According to him, Syarafal Anam has become a popular show for its citizens; it has even become a deeply rooted tradition. The name Syarafal Anam group is Syarafal Anam Harapan Maju Renah Semanek Village, consisting of 34 people, led by Muhsin. There are two nervous groups, namely Harapan Maju 1 group and Harapan Maju group 2. By singing poems in Syarafal, Anam educates them to be peaceful and avoid radicalism or violence (Interview with Kdr, June 15, 2020). Syarafal Anam's performances were also widely preserved by the Lembak Malay people who settled in Pondok Kubang Benteng District. There are recorded several villages that are still actively defending this art, namely: Tanjung Terkana Village, Taba Jambu Village, New Hamlet, Kubang Cottage, Anyar Hamlet, Batu Raja, Tanjung Dalam, Tanjung Tengah, Paku Haji, Arm Gulip, Harapan Makmur and Margo Mulyo (Interview with Ysm, 2020). The performance of Syarafal Anam art serves as one of the tools to convey Islamic law and as a means of entertainment, education, morality, and gratitude to God. Syarafal Anam is an old tradition that is manifested in the form of a performance, distinctively chanting, containing Islamic cultural, religious, historical, ethical, aesthetic, and philosophical values, whose core teachings are to prevent the tendency of radicalism, instead of order to be moderate, inclusive and to coexist peacefully. In line with the explanation, another finding of data was obtained from Lkl, who stated: "The benefits of Anam's Syarafal art can entertain and enliven community events with an Islamic feel which instills attitudes and behaviors of tolerance and avoids radicalism as well as other benefits that can create intimacy, cohesiveness, kinship and love and love and can learn the culture that already exists from the ancestors. As a result, it positively educates citizens to live moderately and stay away from the tendencies of radicalism" (Interview with Lkl, June 15, 2020). A similar view was expressed by the Customary Consultative Agency (BMA), Pondok Kubang District. According to him, increasing Syarafal Anam, especially among young people, can prevent radicalism and foster a love for young people to maintain and preserve the Anam Syarafal tradition (Interview with MKdr, 2020). 2) As a barricade against the entry of radical ideas Syarafal Anam firmly teaches the role model of the Prophet Muhammad, which forbids radicalism and encourages compassion (peace). This art is a manifestation of the efforts of the community to maintain and preserve the cultural heritage brought by ancestors. The message's contents are the importance of preserving kinship between each other and shoulder to shoulder in establishing harmony in life and especially to avoid radicalism like intolerance and hostility towards followers of different religions and beliefs. On the other hand, this art manifests society's love for the Prophet Muhammad as a role model in a life full of peace and prevents extreme attitudes and behavior in religion (radical). Syarafal Anam has its sociological role for the people of Karang Tinggi Village, Renah Semanek, Padang Tambak, Renah Lebar, and other villages in Karang Tinggi District, Central Bengkulu. The Syarafal Anam traditional ritual that still lives among the residents limits the cells that spread the ideas that teach radicalism (Interview with Yum, July 15, 2020). This is indicated by the frequent display of Syarafal Anam in religious events of Islamic holidays or certain activities such as Mawlid Prophet, in a wedding ceremony (Syarafal Anam is read as an introduction to salvation for the two brides who are side by side at birth, the ritual of giving baby names and circumcision. The still inherent culture of community because they want to perform and watch Syarafal Anam will make the citizens hone each other, foster, and care for each other. Also, it will limit the space for irresponsible parties when they intend to spread radicalism among citizens. According to Yl, Anam's Syarafal was proven to impact preventing the emergence of radicalism positively. This is because, through its implementation, it will foster cohesiveness, cooperation, togetherness, friendship and avoid various practices of radicalism and violence. Yl said: "Syarafal Anam, of course, very able. We will see through this Anam Syarafal indirectly will instill peace of heart, love one another, and will avoid negative things such as radicalism" (Interview with Yl, July 15, 2020). 7 Syarafal Anam's performance has several functions: entertainment, education in harmony and peace, strengthening feelings of religiosity, and sacredness. With the spectacle of Syarafal Anam, Bengkulu citizens can learn the qualities of the Prophet who are friendly, respectful of differences, and prevent radicalism. The function means inherent meaning in the three main elements in the activation process: the cast, the organizer, and the audience. Residents can enjoy the chants and contents of the book of al-Barzanji and enjoy the ancestral cultural heritage. The influence is that residents get entertainment whenever Syarafal Anam shows while holding a celebration. By capturing peaceful messages through tambourine wasps together and reading Islamic poetry that teaches a friendly, 3) Capture the messages of living to avoid radical attitudes and actions and to live in harmony and peace Various efforts to strengthen/maintain Syarafal Anam's existence in preventing radical culture are carried out through: establishing Syarafal Anam as a compulsory art in marriage and other life cycles, holding competitions or competitions, holding routine exercises, giving an understanding of Syarafal Anam to generations young. A research informant, Dn, acknowledged that Syarafal Anam could avoid young people's thoughts from the infiltration of radicalism actions. Listening to and listening to Syarafal Anam's reading can reassure, love God, and develop a life of peace, harmony, and harmony during society. There is no place for violence or anarchism in Syarafal Anam (Interview with Dn, June 15, 2020). A resident also made a statement acknowledging the impact of Syarafal Anam's show in reducing the spread of violence-radicalism of Talang Empat Village, named Trn. He said: "Of course this Anam Syarafal tradition can prevent anti-radicalism and violence. Why? Because later they (especially young people) will be able to have a sense of brotherhood, friendship, and love of peace" (Interview with Trn, June 15, 2020). Researchers dig into information about whether the art of Syamal Anam can prevent the entry of understanding radicalism and violent movements. According to one informant, MD, the art of Syarafal was proven to avoid the inclusion of challenging/radical understandings among the residents. He said: "Of course you can prevent it because Syamal Anam is intermingled and has an Islamic nuance so that they will later grow the kinship and avoid the acts of violence and radicalism" (Interview with MD, June 15, 2020). Recognition that Anam Syarafal art has an impact on creating a peaceful life and preventing radical attitudes was also raised by residents of Sukarami Village, Taba Penanjung District. According to information from a resident, My: "Of course a Syarafal Anam tradition shows can in still peace among the citizens. We will see through this Anam Syarafal that will indirectly instill peace of mind, love one another, and will avoid negative things such as violence" (Interview with My, June 15, 2020). One of the research informants admitted that Isn Syarafal Anam could have prevented the minds of young people from infiltrating understanding or radical flow. Listening to and listening to the reading of the text in Syarafal Anam can calm the heart, love the Prophet, and develop a life of peace, harmony, and harmony during society. For him, there is no place for radical thought (violence) or intolerance to people of different religions and beliefs. Maker revealed that the local wisdom of Syarafal Anam, which members of the Benteng community performed, proved to be a barricade to ward off radical ideas. In this context, Syarafal Anam has been established as a cultural defense based on Islam's basic teachings, which emphasizes the attitude of respect for others, tolerance, variety, and become a filter of ideas that teaches radical Islamic views. According to Isn, the residents in maintaining Syarafal Anam are done by giving directions to residents and young women to preserve and love the Syarafal Anam tradition. Young people are involved in this activity so that they are indirectly saved from the influence of radical ideas. Conversely, if young people are less busy, they are easily influenced by reading and instilling the doctrine of radicalism. This research proves that the implementation of Syarafal Anam can prevent acts of radicalism because the messages in it that are read teach peace, harmony, tolerance, and respect for others. With the culture of the implementation of the Syarafal Anam as an art that must be performed in marriage, circumcision, the commemoration of the Prophet's birthday (12 early Robiul), slaughtering goats to honor the birth of a child (aqiqah), thanksgiving, and other life cycles, holding competitions or competitions, holding routine exercises, giving an understanding of the message Syarafal Anam to the young generation of harmonious culture, live peacefully and away from radicalism. Researchers also explored answers on similar issues to the residents of Talang Empat Village, Karang Tinggi District. The researcher asks: "What are the positive effects of the existence of Anam Syamal on society and youth?" According to one informant, Trn: "There are three positive impacts. The first, civilizing local culture. Second, preventing radicalism-terrorism from entering the village. Third, this tradition is still thick, survive, the youth take part in the activities of the Anam Syamal. Hence , the resident can avoid the influence of radical notions "(Interview with Trn, June 15, 2020). The descriptive statistics show that students have good anam neural responses and love for the homeland character. The growing development of religious radicalism in the community is a threat to the unity of the 8 Indonesian nation. One of the strategic efforts to counter religious radicalism in Indonesia is through character education programs for the spirit of nationalism and love for the homeland in schools with Islamic backgrounds. While the results of linear regression showed positive results because the anamnestic neural response had a pretty good effect on students. How to realize education that is based on neural anam can be seen from examples in everyday life. For example, when carrying out neural anam activities in the community, there is indirect communication between human beings. Communication. Communication between the young and the old advises each other to form the character of love for the homeland and anti-terrorism. In addition to human relationships, communication is also established with Allah SWT. with a neural anam so that there are advantages in society and one's spirituality. Based on the findings of the data obtained, it can be concluded that SyamalAnam's art has a high role and benefit for the community, mainly to prevent radicalism. One form of the services obtained is that this art can build the values of cooperation, togetherness between citizens in the city and closed the way for the influx of religious teachings that led to radicalism(Taylor &Horgan, 2006; Fedotova, 2013). The value of cooperation implies that one person does this art and many people in groups, namely poetry reader groups and compulsory song carrier groups. While the value of togetherness means the SyarafalAnam group and the audience (residents) can enjoy together get used to living in peace, tolerance, side by side, mutual respect, and far from the attitude and actions of radicalism. Thus, it proved that SyarafalAnam is religious-Islamic local wisdom that can be a social barricade in filtering and fortifying the influence of radical ideas from the outside because it emphasizes peaceful and tolerant life(Cross & Snow, 2011; Maskaliunaite, 2015; Al-Bulushi, 2020). The topic of deradicalization through local wisdom in each country is interesting to be studied. This is considering the need for radicalization efforts with a gentle approach. Moreover, a person's process of becoming radical is smooth and slow. Refer to analyst (FathaliMoghaddam, 2005; Taspınar, 2009), how a person experiences a transformation from radical to a terrorist. Moghaddam introduced The Staircase to Terrorism. Even though it does not fully describe the ideological delivery of each stage or staircase, according to Moghaddam, one cannot immediately become a terrorist. There are stages with various social dynamics and individual psychology that must be passed. Radicalism in students can be prevented from an early age by the influence of local wisdom, such as the syarafalanam that grows in the community. This is because religious belief often affects a person's nationalistic attitude (Jakovljevic et al., 2019; Chervenak& McCullough, 2020). Adopting a learning curriculum based on local wisdom will increase students' sense of nationalism (Yamin, 2017; Jamiah, Fatmawati, &Purwaningsih, 2019). Radicalism that grows from a belief and nationalism that is needed in state activities are two important variables to shape students' attitudes and character. What will happen if in school students only develop their cognitive domain, but ignore their affective? Of course, there will be many future generations of the nation who are academically competent. But weak at the level of attitude and behavior. This should not happen because it will endanger the role of the younger generation in maintaining the integrity of the Indonesian nation and state. One of the values that can be developed is the value of nationalism. This value is essential to develop, considering that nowadays, many influences come from outside. The influences are not all good, but some are negative. One of the negative influences that need attention is the entry of foreign cultures that can erode the love of the homeland/love of culture. To achieve this role, a teacher in implementing the learning process at school must link or implement elements of local culture that exist in the school environment in each subject being taught. To instill nationalism to prevent radicalism, it is carried out by instilling the values of the local wisdom of the Neural Anam. By integrating the values of local wisdom in learning at school, it is hoped that students will understand their local wisdom, thus creating a love for their culture and country. The process of integrating local wisdom values in learning to prevent radicalism can be carried out for all fields of study. In integrating the values of localwisdom in learning, of course, the teacher must adjust to the level of student development, be adjusted to the material/subject being delivered, and the learning methods used. Some of the impacts if students do not have a sense of nationalism are the absence of a democratic and patriotic sense of citizens and the absence of equality, justice, responsibility, freedom, patriotism, honesty, and compliance with rules and regulations (Nurdin, 2017; Barrow, 2017). According to Calhoun (2017); Jenne (2018), nations are not just valuable items that people must defend against global challenges. They are resources that are mobilized and augmented to address global challenges. Finally, in the absence of love for the homeland, there will be a sense of solidarity within the community to lose in overcoming global challenges. First, individuals seek solutions to what is perceived as unfair treatment. Second, individuals develop physical readiness to move the answer to the problem by attacking what is considered an enemy. Third, individuals identify themselves by adopting the moral values of their groups. Fourth, after someone enters a terrorist organization, there is only a slight chance or even no chance to come out alive. Individuals on this fifth ladder are psychological, ready, and motivated to carryout terrorist activities(Ivtzan et al., 2013; Adams, 2017; Maison et al., 2019). 9 Empirically, the structural conditions of a socio-economic and political nature that can push individuals towards terrorism-terrorism, such as discrimination and other forms of human rights violations (including those resulting from counterterrorism measures), relative deprivation, or a lack of access to education, are not enough to account for terrorist radicalization (McCauley &Moskalenko, 2008; Moskalenko& McCauley, 2009). It is essential to consider other factors of a psychological, interpersonal, and ideological nature to explain mobilization. Such factors can help explain why one particular individual might follow(OSCE, 2014; Darmaji et al., 2019; Maison et al., 2019; Budiarti, Harlis& Natalia, 2020). There is nothing preordained in the potential transition from radicalism to terrorism. Most terrorists start their journey towards extremist violence first by becoming radicalized militarism. All terrorists, by definition, are radicals. However, not all radicals end up as terrorists. Only a minority of radicals venture into terrorism. Focusing on the journey of radicalization amounts to preventing terrorism at an earlier stage before it is too late for non-coercive measures(Nyrose, 2009; Hughes, 2017; Wong, Khiatani, & Chui, 2018). Radicalism becomes a severe threat to diversity, peace, and democracy in Asia. Radicalism becomes a severe problem as it has affected children, teens, adults, and even government officers. The radical and violent extremism issues are grave concerns across Asia (mainly in Indonesia, Bangladesh, Pakistan, Sri Lanka, Burma, and Thailand). The peaceful harmony in the region, intact for decades, is now in jeopardy(Sedgwick, 2010; Paclova&Silbereisen, 2014; Fischer, 2015). Radicalization is also often used to describe how individuals turn into a terrorist or a pro-violence radical. However, this shows directly how radicalism and pro-violence extremism are closely related. Therefore, radicalism itself should not be described as a problem, even though, in many ways, radical ideas sometimes inspired violent actions(Friedland, 2001; DeMichelis, 2015). Based on the analysis of similarities with previous research, research that seeks to solve whether local wisdom, specifically syarafalanam, can make students further improve the character of love for the homeland has not existed from previous research. However, several studies that may have little to do with include Widyaningsih&Kuntarto (2019), stating that local wisdom in Indonesian society can prevent the potential for religious anarchism. Then Toharudin&Kurniawan (2018) stated that a learning model based on Sundanese local wisdom could improve learning outcomes. Conclusion Based on the findings stated above, it can be concluded that Syarafal Anam is a type of local wisdom in art performances to convey the values of love to the Prophet. He means as a means of entertainment, education, morality, and gratitude to Allah SWT for those who hold marriages. Sociologically, the performance of Syarafal Anam has several functions, namely entertainment, harmonious and peaceful education, strengthening feelings of religiosity, and sacredness. The existence of Syamal Anam is recognized as having a role in preventing radical culture because of its compelling content, loving the Prophet, and developing a peaceful, harmonious, and harmonious life during society. The use of local wisdom has proven to fortify the public from the influence of radicalism. Four messages can be applied. First, show local wisdom in wedding ceremonies, circumcision, thanksgiving, and the like with musical performances. Second, invite children and teenagers to watch it. Third, the message of peace, harmony, tolerance, and mutual respect is given to differences in local wisdom. Fourth, organize training and competition for local wisdom so that the community involved is quite broad. Recommendations This research is limited to one of the local wisdom variables, namely syarafal anam and character love for the homeland. Apart from the two variables that the researchers have described, it is hoped that other researchers can develop research on other local wisdom and how it affects the character of students' love for the homeland. Acknowledgements or Notes Please collate acknowledgements or notes in a separate section at the end of the article before the references. References Adams, N. (2017). Radicalism, Anxiety, and Inquiry. The Review of Faith & International Affairs, 15(2), 5– 9.DOI:10.1080/15570274.2017.1329385 Al-Belushi, Y. (2020). Thinking racial capitalism and black radicalism from Africa: An intellectual geography of Cedric Robinson's world-system. Geoforum, 32(6), 125-137. DOI:10.1016/j.geoforum.2020.01.018 Almeida, F. (2018). Strategies to Perform a Mixed Methods Study. European Journal of Education Studies, 5(1), 326–337. https://doi.org/10.5281/zenodo.1406214 Amin, A. (2017). Madrasas and Social Institutions. At-Talim: Islamic Education Information Media, 13(2), 183200, http://dx.doi.org/10.29300/attalim.v13i2.552