This article aims to highlight the intricate interplay between psychological knowledge and local wisdom. Ethiopia is a diverse and multicultural country, with a rich diversity of languages, cultures, and traditions. Ethiopian local stories, proverbs, and poems have long served as vessels of wisdom, offering valuable life lessons and insights into human behavior. This article seeks to uncover the local wisdom through psychological lenses by demonstrating the psychological richness embedded within Ethiopian local stories, proverbs, and poems. Thus, valuable insights can be found by drawing connections between these traditional forms of wisdom and contemporary psychological theories. Moreover, researchers can foster a more inclusive and culturally sensitive approach to understanding and addressing psychological issues by bridging the gap between academic knowledge and local wisdom. This symbiotic relationship has the potential to expand the boundaries of psychological knowledge and encourage innovative ideas and principles, ultimately enriching both domains.

Conflicts in Indonesia today indicate intolerance towards other religions and cultures. Several places such as Ambon, Papua, Kalimantan and Posso have experienced the increasing effects of intolerance. Conflicts caused by intolerance between groups in societies seem inevitable in various regions. This study tests the effectiveness of tolerance education model, based on local wisdom in the community of Tomohon City in North Sulawesi, Indonesia. The Research and Development (R&D), specifically ADDIE design, was used to test the effectiveness of tolerance education. Data was validated and analyzed using the triangulation of sources, techniques and theories and Miles Huberman model respectively. The results showed that tolerance education was portrayed through elements of mutual help, empathy andcooperation. Therefore, the developed education model increases tolerance significantly. This model is appropriate for people living outside Tomohon City due to different cultural and emotional settings. Tolerance education model can be more effective when using local values from the region to optimize potential and local social capital in society. The teaching material contains a combination of tolerance traits and local wisdom. Tolerance content is obtained from local wisdom values in the communities living in Tomohon City, North Sulawesi, si tou timou tumou tou, Mapalus and Torang Samua Basudara. Efforts to instill a tolerant attitude include education and practice to equip the community with understanding that background differences can trigger empathy.

This paper will discuss Data, Information, Knowledge, and Wisdom, which is commonly referred to as DIKW. The DIKW Pyramid Model that is often referenced in both academics and practitioner circles will be discussed and shown to be faulty on several levels, including. a lack of definitional agreement. A new DIKW framework will be proposed that focuses on what the DIKW elements do in the way humans think, not what they are by definition. Information as a replacement for wasted physical resources in goal-oriented tasks will be a central organizing point. The paper will move the DIKW discussion to the computer-based concept of Digital Twins (DTs) and its augmentation of how we can use DIKW to be more effective and efficient. This will especially be the case as we move to Intelligent Digital Twins (IDT) with Artificial Intelligence (AI).

Repeated fires cause peatlands to degrade. Fire management has been carried out, but fires continue to occur, especially during the dry season. Through social capital that applies in the community based on the local wisdom of the Banjar people in environmental management, it is hoped that peatland fires can be overcome in this area. This research aims to analyze the social capital of the Banjar people in mitigating land fires based on local wisdom and the environment. The sample in this study was 250 people who live in an area prone to fires on peatlands in Banjarbaru, South Kalimantan, Indonesia. There are three variables in this study, namely Trust (T), Network (N) and Norm (N). There are 33 Likert scale questions (1-4, strongly agree-strongly disagree). We also conducted interviews with 20 members of the Fire Care Community (MPA) to obtain information about the social capital of the Banjar community in mitigating land fires. The analysis used is Structural Equation Modeling (SEM). The study results show norms have the greatest influence on disaster mitigation of peatland fires compared to trust and social networks. Norms in the community in the form of values from peatlands, rules, norms and sanctions regulate the community more to deal with the problem of peatland fires than trust and social networks

Background and Objectives: There is a need to effectively manage the healthy aging of the rapidly increasing number of elderly people in an ultra-elderly society. The purpose of this study was to analyze the mediating effects of social networks and wisdom on the relationship between lifestyle habits and healthy aging in older adults with chronic diseases. Materials and Methods: Participants were 120 community-dwelling older adults aged 65 and older with at least one chronic disease. Data were collected from elderly people who met the criteria by visiting nursing care worker training centers, senior centers, social gatherings, and home welfare centers in D, G, and S cities from May 24 to June 23, 2023, with a questionnaire consisting of lifestyle habits, social networks, wisdom and healthy aging, and general characteristics. Results: The degree of healthy aging of the subjects was 3.56 out of 5, and there were differences in the degree of healthy aging according to age (F=3.76, p=0.026), spousal relationship (t=3.11, p=0.002), education (F=9.08, p<0.001), number of diseases (F=8.65, p<0.001), and economic level (t=-2.45, p=0.016). The most common diseases among the subjects were hypertension, hyperlipidemia, joint diseases and diabetes mellitus. Healthy aging was highly correlated with lifestyle habits (r=0.63, p<0.001), social networks (r=0.65, p<0.001), and wisdom (r=0.73, p<0.001). Social networks (β=0.46, p<0.001) and wisdom (β=0.55, p<0.001) had partial mediating effects (z=4.15, p<0.001; z=5.11, p<0.001) on the relationship between subjects' lifestyle habits and healthy aging. Conclusions: In order to increase the degree of healthy aging of the subjects, it is necessary to establish a mediating intervention program that manages to have a good lifestyle habits in daily life, increase social networks, and become wise.

"The wisdom of crowd'' is so often observed in social discourses and activities around us. The manifestations of it are, however, so intrinsically embedded and behaviorally accepted that an elaboration of a social phenomenon evidencing such wisdom is often cheered as a discovery; or at least an astonishing fact. One such scenario is explored here, namely conceptualization and modeling of a food safety system, a system directly related to social cognition. Food safety is an area of concern these days. Models representing the food safety systems are recently published to study the effect of interactions between important entities of the system. For example, Knowles’s model finds conditions leading to a more efficient and dependable system of entities like consumers, regulators and stores with specific focus on regulators behavior and their impact on the food safety. The first contribution of this paper is reevaluation of Knowles’s model towards a more conscious understanding of ``the wisdom of crowd'' effects on inspection and consuming behaviors. The second contribution is augmenting of the model with social networking capabilities, which acts as a medium to spread information about stores and help consumers find stores which are not contaminated. Simulation results reveal that stores’ respecting social cognition improve effectiveness of the food safety system for consumers and stores both. Simulation findings also reveals that an active society has a capability to self-organize effectively even in the absence of any regulatory compulsion.

The Covid-19 pandemic is a tragedy for those who have been hard hit worldwide. At the same time, it is also a test of concepts and practices of what good care is and requires, and how quality of care can be accounted for. In this paper, we present our Care-Ethical Model of Quality (CEMQ) and apply it to the case of residential care for older people in the Netherlands during the Covid-19 pandemic. Instead of thinking about care in healthcare and social welfare as a set of separate care acts, we think about care as a complex practice of relational caring, crossed by other practices. Instead of thinking about professional caregivers as functionaries obeying external rules, we think about them as practically wise professionals. Instead of thinking about developing external quality criteria and systems, we think about cultivating (self-)reflective quality awareness. Instead of abstracting from societal forces that make care possible but also limit it, we acknowledge them and find ways to deal with them. Based on these critical insights, the CEMQ model can be helpful to describe, interrogate, evaluate, and improve existing care practices. It has four entries: (i) the care receiver considered from their humanness, (ii) the caregiver considered from their solicitude, (iii) the care facility considered from its habitability and (iv) the societal, institutional and scholarly context considered from the perspective of the good life, justice and decency. The crux is enabling all these different entries with all their different aspects to be taken into account. In Corona times this turns out to be more crucial than ever.

Differences are an unavoidable reality, both in Java-Indonesia and throughout the world. Therefore, a social psychological foundation for healthy coexistence is crucial. Differences can lead to unhealthy social problems without wisdom, such as tensions, quarrels, and even bloody social conflicts. For this reason, the study of the indigenous local wisdom of Keselarasan can provide the social psychological foundations for community well-being. Keselarasan contains basic principles for living together in multicultural societal conditions. This descriptive research type utilizes philosophical analysis, ethnography, and literature study. This study finds the basic behavioral principles of respect (urmat), peace (rukun), and empan papan (knowing how to place oneself). They constitute a psychological mindset and pattern of thought needed to manage differences and advance community well-being. These social and psychological principles contribute an alternative way to avoid 1bloody conflicts and build togetherness, or human coexistence in peace.