NEMUI NYIMAH: LAMPUNG LOCAL WISDOM WITH RELIGIOUS MODERATION INSIGHT

Diversity is a characteristic of the Indonesian nation, as well as a treasure of the nation. Differences in ethnicity, religion, race, and between groups are also like a double-edged knife. One side is a one-sided wealth that can cause conflict amid community life. Therefore, religious moderation is important to be grounded as an inclusive religious understanding. Local wisdom is a legacy that is a prerequisite for understanding religious moderation. This study demonstrates an understanding of religious moderation in nemui nyimah as local wisdom in Lampung. This study uses a qualitative approach. In collecting data, the writer conducts interviews and observations for field observations and literature books, journals, and other written sources. The results of this study indicate that local wisdom in nemui nyimah contains religious moderation insights such as tolerance, multiculturalism, pluralism, and humanism to create harmony in people's lives.


Introduction
In terms of language, race, faith, history, and traditions, Indonesia is a nation with a diverse population. This uniqueness is a feature of the Indonesian community, as well as its identity, and it is a gem of the archipelago that must be protected. Pancasila as the basis of the state reflects the diversity of Indonesia; this cannot be separated from the Founding Father's brilliant ideas in formulating the basis of the state for all components of the nation-state without discriminating against language, culture, ethnicity, race, or religion backgrounds. Thus, Pancasila as the basis of the also across Indonesia 9 . The event, on the other hand, had political overtones 10 . This campaign was also being carried out very intensively on social media by groups of 411 and 212. This is a threat for two big moderate organizations in Indonesia (Muhammadiyah and Nahdlatul Ulama), which are both the dominant party in offline da'wah activities but have become a minority group in online da'wah activities 11 .
We must draw lessons from the DKI Jakarta Governor Election (Pilkada), which was tainted by religious politicization. It did not end there; the 2018-2019 political year had the power to rekindle religious and ethnic tensions 12 . The public's attention has been drawn to the hashtag #2019GantiPresiden, which is a symptom of the politicization of religion 13 .
It is important to provide a moderate understanding based on the different incidents of conflict that caused faith and ethnicity discussed above. Islam's core teaching is moderation. As a result, moderate Islam is a theological perspective that is extremely important to the life of a diverse community in terms of faith, race, customs, language, and country 14 . KH Ahmad Muwafiq is one of the ulama who strongly promotes Islam's moderation in Indonesia by preaching through online media. He addressed three important questions, including preserving Indonesia's diversity, preaching wisely in the manner of the Prophet Muhammad, and upholding the presence of tradition in Islam 15 such as the slametan (Islamic ceremony tradition) tradition in Javanese society, which demonstrates a knowledge of Islamic ideology while adhering to Javanese norms 16 .
Moderation of religion and world society may address a variety of issues. As a result, theological moderation must be interpreted in context rather than textually. According to Fahri and Zainuri, religious moderation in Indonesia is not about a moderated Indonesia, but about a moderated way of understanding in different ways, since Indonesia is a nation with many cultures, ethnicities, customs, and languages 17 .
The people of Lampung have a philosophy of life known as "Piil Pesenggiri," which includes elements such as "Nemui Nyimah," which refers to Lampung's moderate local wisdom. As a result, it becomes the author's interest to perform indepth research on the theological moderation perspectives found in Nemui Nyimah's 9 Gabriel Facal, -Islamic Defenders Front Militia (Front Pembela Islam)  local wisdom, which is extremely important to be incorporated in the current context. And this research is a type of field research by using a qualitative approach 18 . This study was carried out to obtain an in-depth explanation of the research object by linking different data to obtain a straightforward, precise, and truthful image in line with the study's emphasis, Nemui Nyimah: Lampung Local Wisdom with Religious Moderation Insights. Therefore, the authors of this analysis opted for a qualitative process. The writer conducted interviews and observations with field observations, as well as literature books, magazines, and other published publications, to gather evidence 19 . The information gathered is qualitative, with no formulas, statistics, or calculations 20 .

B. Religious Moderation
The word moderation derives from the Latin word moderatio, which means not too much nor too little. Moderation is known in Arabic as wasath or wasathiyah, which is equivalent to tawasuth (in the middle), tawazun (balanced), and i'tidal (balanced or fair). Religious moderation can be described as a point of view, mindset, or action that always takes the middle position, always behaves equally, and avoids radical religious practices 21 . In Islam, the concept of moderation is referred to as wasathiyah. Wasathiyah (moderation) is also a fundamental characteristic of Islam.
When it comes to faith, moderate refers to a middle-of-the-road attitude that isn't too radical on either the right or the left, which isn't exaggerating (al-ghuluww) in performing religious practices. All radical attitudes should be judged in terms of Islam's character. Therefore, the Qoran criticizes the extremist mindset toward Jews and Christians as mentioned in Surah An-Nisa, verse 171 of the Qur'an: According to Sayyid Quthub, a leading Muslim scholar, the Surah al-Baqarah verse 143 means "Islam is tolerance", implying that all of Islam's teachings are moderate. As a result, its adherents must therefore be moderate. They must be moderate in their beliefs, emotions, and feelings, as well as moderate in their attachments 23 .
Religious moderation is a paradigm and a strategic step in strengthening Islam's character as a religion that upholds human and national values at all times. Humans have fundamental rights that must be protected, regardless of religion, ethnicity, race, class, or gender 24 . When we talk of moderation in Islam, we are never far from the gems of knowledge that have been handed down over the years by scholars, salafusshalih, good forefathers 25 . The tradition of Ahlussunnah wal jama'ah has become a kind of platform for an approach of moderation in Islam, which is known in Arabic as tawazun (balanced), tasamuh (tolerant), and tawasuth (moderate) 26 . These three concepts constitute the middle path, which the Qoran refers to as ummatan wasathan, and the form of an ummah is referred to as khaira ummah (the best society) 27 .
Moderation in terms of Islamic and cultural interactions is one of the facets of moderation. Islam and culture should not be contradicted, because many traditions and cultures are good, even though they may be textually found nash or firm proposition. It is said that Islam does not exist in a cultural void. Actually, Islamic teachings are often found in the midst of existing cultures, though there is sometimes a period of dialogue and acculturation 28 . Islam, like its existence in the archipelago, is there to nurture and enrich the archipelago's culture so that it can stand alongside other world civilizations 29 .

C. Lampung Ethnic Community
Lampung is a province located at the southern tip of Sumatra Island 30 . Lampung's native residents are divided into two groups: the Pepadun Lampung Community and the Saibatin Lampung Community 31 . The variation in language between Pepadun and Saibatin can be seen. The Lampung indigenous people of Pepadun speak the Lampung language with the dialect O or Nyow, while the Saibatin population speaks the Lampung language with the dialect A or Api 32 .
Apart from language differences, there are also other differences. The Siger of the Pepadun Lampung community, for example, has nine bunches (jurai siwo), while the Siger of the Saibatin traditional Lampung community has seven curves (sigokh lekuk pitu). The people of Pepadun tend to live in rural areas, while the people of Saibatin tend to live in coastal areas, also known as the Lampung peminggir 33 . The Lampung Province symbol, Sang Bumi Ruwa Jurai or Sai Bumi Ruwa Jurai, which means one earth and two inhabitants, is reflected in the two large groups of Lampung indigenous people described above 34 .

D. The Philosophy of Piil Pesenggiri
The Lampung ethnic community has a philosophy of life called Piil Pesenggiri. Experts say that the Piil Pesenggiri is derived from the Kuntara Raja Niti Book, which serves as the people of Lampung's statute book 35 . Ulun Lappung (a Lampung inhabitant) lives according to the Piil Pesenggiri ideology 36 . Self-esteem, personality, and identity are all terms used to describe Piil Pesenggiri 37 . Piil Pesenggiri is a common reference point in people's lives, especially among Lampung residents 38 .
The philosophy of Piil Pesenggiri contains four elements, namely Juluk Adek (behaving in accordance with the traditional title it bears), Nemui Nyimah (being loyal to relatives, having social concern, tolerance), Nengah Nyappur (deliberating, responsible), and Sakai Sambaiyan (willing to help and mutual cooperation) 39 . To reinforce local wisdom or local philosophy as a model of cultural-based harmony, the process of building a community with moderate religious comprehension is needed 40 .
There is a tolerance value in the Nemui Nyimah element, which is one of the four elements described above 41 . Lampung's indigenous people are friendly and respectful of one another. This is shown by the Lampung community's acceptance of migrants 33  Tolerance is a very important part and needs to be instilled in heterogeneous community life 43 . Individuals and communities that practice tolerance will build a community that values differences in faith, race, language, culture, and traditions. As the Ministry of Religion of the Republic of Indonesia (Kemenag RI) encourages the reinforcement of religious moderation in numerous seminars both offline and online, tolerance is one of the behaviors that can lead to moderate awareness.
Religious moderation can be described as a point of view, mindset, and action in religion that is always in the center, always behaves equally, and is never extreme. Tolerance and unity can only be achieved by religious moderation 44 . Respect for the nation, strong empathy, anti-violence, and acquiescence to local culture are all signs of someone performing moderation. Strong tolerance is a sign of religious restraint, and this demonstrates that religious moderation occurred in Lampung's local wisdom, including the Nemui Nyimah as part of Piil Pesenggiri.
In the middle of a diverse society, the perspectives, attitudes, and behaviors reflected in Nemui Nyimah will establish a life of harmony. The character of religious moderation necessitates each group's openness, acceptance, and cooperation. As a result, any religious adherent, regardless of race, ethnicity, tradition, faith, or political preferences, must be able to listen to and learn from one another to develop the ability to manage and transcend differences in religious understanding 45 .
For a long time, the adjustment between religion and society's culture has existed, resulting in religion being a part of the culture. In certain Indonesian societies, religion is more than just a component of culture. It has also taken on a cultural significance. Religion has been cultural values, or at the very least adds color to them 46 . Similar to Lampung, Islam is the religion of the indigenous people of Lampung, despite the fact that no non-Muslim Lappung ulun have ever existed 47 . This demonstrates how Islam and Lampung culture are inextricably linked.
As previously said, moderation is the core of Islamic teachings. Lampung's culture and Islam are intimately connected. The author observes that the value of religious moderation has existed, been guided, and practiced for a long time by the indigenous people of Lampung based on the values contained in the Piil Pesenggiri in general and specifically in the culture of Nemui Nyimah.

E. The Definition of Nemui Nyimah
The philosophy of Piil Pesenggiri, as the Lampung ethnic community's core culture, is deeply rooted and reflected in all facets of the Lampung ethnic community's life. As previously said, Piil Pesenggiri consists of four elements. One of the elements of Piil Pesenggiri that has moral moderation is Nemui Nyimah. According to some scholars, the interpretation of Nemui Nyimah is as follows: Nemui nyimah means visiting and receiving guests. The first is that the people of Lampung's ancestors taught them about the ethics of visiting someone else's home. If it is understood narrowly in this situation, it means going to someone's home. When understood broadly, it implies that if we live outside the village, we must be able to transport ourselves. Second, as Lampung residents welcome visitors, they should not discriminate based on faith or race. Guests must be served and given anything they need 48 .
The Lampung ethnic community is very friendly in receiving guests at their residence. Visitors will be warmly welcomed. They would be able to get themselves to be respectful as a way of retaining good etiquette while they visit other places (visiting other areas). When it comes to welcoming visitors, Lampung residents make no distinction between social classes. All are treated as a visitor and should be treated with care and reverence.
Nemui nyimah is derived from the Lampung language and is made up of two words: Nemui and Nyimah. The word Nemui means "to invite" or "to greet," and the word Nyimah is derived from the word simah, which means "to share, to give, and not to be stingy.

" In the sense of visiting other people's homes, the definition of Nemui Nyimah is as follows. At home, any kind of food or drink would be served to the best of their ability 49 .
In terms of language, Nemui Nyimah means polite and generous in the sense of visiting and accepting guests. According to the preceding sentence, once a visitor arrives, a meal will be prepared, with whatever food and drink they have. In this case, the author has shown that visitors were served all forms of food while visiting the house of the original Lampung people. William Marsden wrote in his journal: "In sharing with visitors, in Lampung, they used to welcome foreigners even more luxuriously than the way of the Sumatran people in other places" 50 . This demonstrates that the people of Lampung have had the habit of accepting and honoring visitors for a long time by serving the dishes (food and drinks) that they have, despite the fact that they do not hesitate to serve all that they have.
Nemui Nyimah is a family norm that governs a member's behavior to honor, represent, and satisfy visitors. This means that the host should be courteous and respectful to people from all different backgrounds, including the higher, middle, and lower classes 51 . Still, when it comes to visiting and accepting visitors, Nemui Nyimah is the standard greeting for the Lampung ethnic group. It is a way for Lampung people to treat visitors with dignity, serve them, and accommodate them. Irham also said, as Hawari previously said, that the people of Lampung do not distinguish among social class when receiving visitors. The guests are egalitarian when visiting local people's houses.

F. The Insight of Religious Moderation in Local Wisdom of Nemui Nyimah
Local wisdom and religious moderation are inextricably linked. As previously said, ignoring local wisdom can lead to a distorted understanding of intergroup acceptance and an exclusive attitude. As a result, reinforcing the local philosophy is a requirement for instilling religious moderation principles in people's lives. The culture of Nemui Nyimah, in this case, embodies religious moderation principles, according to experts.
Nemui Nyimah teaches the essence of fellowship, the importance of being good and ethical, and the importance of being open to others, which is shown by giving views, making recommendations, and engaging in discussions about societal issues. Nemui Nyimah also advises us not to force our own will or views on others but to recognize and value their beliefs or understanding, especially though they are religiously different 52 .
When it comes to welcoming and receiving visitors, the importance of fellowship cannot be overlooked. Nemui Nyimah is a feature of Piil Pessenggiri that emphasizes the importance of friendship rather than only hosting and receiving visitors. Lampung residents, on the other hand, are capable of deliberating and reaching a consensus on a variety of issues. This demonstrates respect for other people's views, as well as the majority's view which is a representation of life in a democratic framework. Respect is one of the virtues of religious moderation. By loving someone, no one is harmed or insulted, and it increases one's ability to respect someone's opinion.

Nemui Nyimah teaches a synergy of justice and compassion, according to the cultural connection between Nemui Nyimah and religious moderation. The Lampung people believe that if one wishes to be treated with dignity, one must first treat others with kindness. This is what is referred to as justice 53 .
We also learn that if someone wishes to be treated well, he must also treat others well, since Islam is a religion that teaches the virtues of goodness. This demonstrates a balanced viewpoint. One of the values of religious moderation is fairness. It does not imply that it is biased. It's known as I'tidal in Arabic. In Islam, fairness refers to a righteous mentality or behavior that is motivated by consideration. I'tidal is often used in conjunction with the term tawasuth, which means "middle" (able to mediate).
In a nutshell, Nemui Nyimah is that if anyone comes to the door, he or she must be greeted (met), faced, and invited, meanwhile simah means the ability to serve, lend, and share with all who have just arrived. Therefore, when discussing Nemui Nyimah history, it includes an appreciation of religious moderation. The substance of Nemui Nyimah is anyone who visits our house even though they are not related to us, but the Lampung people believe they are, whether they are brothers of the same religion, compatriots, or family with some relations. So, in terms of the Lampung ethnic community's philosophy, anyone who comes to our house must be valued, because the essence is that the Lampung people love humanity, cultural traditions, and brotherhood. So, literally, what tolerance entails is love for humanity, because the principles of Islamic moderation teach one to respect others 54 . The Lampung ethnic group is a moderate culture, which is expressed in the Piil Pesenggiri aspect of Nemui Nyimah. Hawari explained that Nemui Nyimah is the pinnacle of humanity's or humanism's reverence. Respect for mankind is a theological moderation preaching. Differences of nationality, faith, race, and class are unavoidable, but the most important point is that these differences need a mindset of respect that, 68 AKADEMIKA: Jurnal Pemikiran Islam Vol. 26, No. 01 Januari -Juni 2021 through their differences, they have similarities, given the fact that we are both people. As a result, respecting humanity is as critical as theological moderation itself.

In general, the Lampung ethnic community's religious interpretation is very moderate, and the Lampung people's philosophy of life in Nemui
Nyimah is the substance of religious moderation ideals. The foundation is a mutual mentality because even though you don't know who they are when they enter the home, they are treated like a sibling. For example, as transmigrants in Lampung, the Javanese ethnic community is regarded as relatives by the Lampung ethnic community. Someone who is not related by blood but is adopted by the Lampung ethnic group is referred to as Seangkonan 55 .
The Lampung ethnic community's religious interpretation is moderate, with a strong emphasis on brotherhood, as shown by a ritual for the Lampung people's appointment of siblings to immigrants. The Lampung people's acceptance of transmigrants was also seen with an open attitude as shown by the following literature: Apart from two major indigenous families, Lampung Province is home to a diverse range of tribes including Javanese, Sundanese, Balinese, Bugis, Ogan, Semendo, Batak, Palembang, Padang, and others 56 . Lampung is a province with a diverse population, as shown by this. In reality, calling Lampung "Mini Indonesia" is not an exaggeration. The effect of immigration in 1905, which was the experimental process or the first wave, cannot be separated from the plurality of people in Lampung. Assistant Resident H.G. Heijting of the Dutch colonial government sent a group of 155 family from the Kedu Residency (Central Java) to Gedong Tataan Lampung. In that place, the immigrants built a village named Bagelen, the first colonial village 57 .

The Lampung ethnic community welcomes ethnic groups from all over the place. The Lampung ethnic group values and honors visitors who travel long distances to the house (Lampung region) and stay 58 .
Lampung's welcoming attitude toward immigrants has already been stated. This, according to Irham, is an attitude of gratitude and reverence for visitors (newcomers). The transmigration process proceeded in subsequent waves to Lampung. The government founded the National Museum of Transmigration in Bagelen Village, Gedong Tataan District, on December 12, 2004, to coincide with the Day of Transmigration Service, as a place to record the history of the success of the transmigration process in Indonesia. It is also the first and the only transmigration museum in the world 59 .
Many people from Java Island and other parts of Indonesia have migrated to Lampung, so there are many Javanese villages in Tanjung Bintang, South Lampung, Balinese villages in Seputih Raman, Central Lampung, Sundanese villages in Gedong Tataan Pesawaran, and many more tribal villages in Lampung. Hawari's comment further reinforces the welcoming attitude toward newcomers:

It is not an exaggeration to say that the Lampung ethnic community is moderate people
who is open to changes and culture that comes from outside as long as it is considered good from some point of view, whether from a cultural point of view, social interaction with the community, or cultural acculturation with the Javanese, Balinese, Sundanese, Bantenese, and so on 60 . Acceptance of newcomers is not just physical acceptance, but Lampung people also have acculturation with other cultures that come. This is shown by the fact that the name of a place in Lampung is a mixture of two languages, such as "Way Dadi," which combines the Lampung and Javanese languages. The people of Lampung are very tolerant of the foreign community that arrives. It will be well tolerated as long as the culture is positive.
Lampung's population is moderate. They aren't anti-change or anti-culture that is generally regarded as positive. This was shown by the fact that when the Javanese arrived in Lampung, they not only occupied land that belonged to the Lampung people, but they also had property rights and were allowed to settle in Lampung. Also, the names of some regions in Java are sometimes used as the names of some regions in Lampung. It can be seen from any direction in Lampung 61 . It's fascinating and special, and it demonstrates that the Lampung ethnic group is very welcoming and open to new cultures. We can see that different region in Lampung uses names from other provinces, such as Pringsewu, Sidomulyo, Candipuro, Banyumas, and Pekalongan, which are Javanese names for regions on the island of Java. Then, there are other regional names like Bonglai, Ogan Lima, Tanjung Aman, and Pulau Panggung, which are names of regions in South Sumatra. Many regional names are used as names of towns, sub-districts, and regencies in different regions in Lampung Province. This is a fascinating aspect, as well as a precious asset owned by the Province of Lampung, which must be protected. Lampung is a multicultural city with many ethnic communities. In the past, however, the Lampung ethnic group did not feel threatened or superior to other tribes. In reality, even with different ethnic groups, unity is established in social life. The indigenous people of Lampung's acceptance of newcomers is a manifestation of Nemui Nyimah, an element of the Piil Pesenggiri philosophy 62 .
Lampung The controversy in Lampung Province, which has a multicultural tradition, is not caused by religious differences. In fact, it is stated that the conflict that occurs is not a representation of ethnicity or religion, but the conflict is caused by persons who have absolutely nothing to do with ethnicity or religion.
If moderation is defined as not excessive, not radical, and not extreme, so the Lampung ethnic community can be said to be not exaggerating in religion, not radical, and extreme in carrying out their religious teachings. It can be proven that the Lampung ethnic community still maintains the cultures inherited from their ancestors as long as they do not conflict with religious teachings. Until now, the ethnic people of Lampung still carry out the traditions inherited from their ancestors. If the Lampung ethnic community is excessive in carrying out their religious values, then they are radical and extreme. Of course, the traditions passed down from their ancestors will no longer be found today 66 . Lampung people in performing their religion are also not exaggerating. This shows that Lampung people are very moderate, not extreme and radical. They still maintain and preserve a local culture which is a characteristic of religious moderation. The neglect of local culture will lead to an exclusive attitude and is far from Islamic values in particular and religion in general.
This moderation as part of the Piil Pesenggiri philosophy, which the Lampung ethnic group has followed and taught from generation to generation. Tolerance is an integral part of the Lampung identity that cannot be separated. The people of Lampung's tolerance to ethnicity, religion, race, and groups who stay and live in the province of Lampung shows that the people of Lampung are an inclusive society and are certainly relevant to religious moderation.

G. Conclusion
The difference is a feature of Indonesian culture, and it is also a national treasure. Differences, on the other hand, often lead to a variety of issues, including conflicts between ethnic groups, sects, races, and groups. Furthermore, the advancement in information and communication technologies has opened up the flow of information, which is often abused by some parties for personal or party purposes by disseminating information that threatens to divide the country. Therefore, the glorification of religious moderation is a critical concern in Indonesian society. Local wisdom is often overlooked as a national treasure, particularly in this modern age. Local wisdom, on the other hand, incorporates principles that are essential for recognizing religious moderation like Nemui Nyimah Lampung local wisdom, which includes religious moderation insights such as peace, multiculturalism, pluralism, and humanism, which must be actualized in today's culture to establish and realize a harmonious existence amid diversity.