APTISI Transactions on Technopreneurship (ATT) Vol.
No.
July 2025, pp.
616Oe626 E-ISSN: 2656-8888 | P-ISSN: 2655-8807.
DOI:10.
ye Integrating Mbojo Folklore and Culture Preneurship to Shape Modern Leadership Values Nining Nur Alaini1 .
Dede Hidayatullah2 .
Saefuddin3 .
Asep Supriadi4 .
Rohim5* .
Tengku Intan Marlina Tengku Mohd Ali6 1,2,3,4,5 Center for Research on Manuscripts.
Literature and Oral Traditions.
Badan Riset dan Inovasi Nasional.
Indonesia 6 Malay Studies Academy.
Universiti Malaya.
Malaysia 1 nini010@brin.
id,2 dede032@brin.
id,3 saef009@brin.
id,4 asep054@brin.
id, 5 rohi005@brin.
id, 6 inmarlin@um.
*Corresponding Author
Article Info
ABSTRACT
Article history:
The Mbojo community in West Nusa Tenggara has a folklore entitled AyOi WoboAy.
Like fairy tales or myths that always contain messages, this AyOi WoboAy folklore reflects the values of the Mbojo community.
This Oi Wobo story becomes important when we look back at why the Mbojo people feel the need to pass down and teach these values through folklore, and see whether the old concepts of ancestral heritage contained in the Oi Wobo story today can be contextualized or relevant to the challenges that exist today.
Through semiotic studies and literary sociology conducted, it is known that Oi Wobo folklore, one of them, reveals values related to the concept of leader and leadership of the Mbojo community.
The concept of leader and leadership of the Mbojo community reflected in the folklore AyOi WoboAy adheres to the concept of nggusu waru.
From the studies that have been conducted, it can also be concluded that the concept of leadership of the Mbojo community, which is based on the philosophy of nggusu waru, can be recontextualized or relevant to todayAos leadership The ignorance and incomprehension of the Mbojo people towards these values causes that thenoble values related to leaders and leadership are not widely realized in todayAos leadership.
Thus, this study is important so that the values of the noble ancestral heritage can be known, understood and reused to achieve a more quality community life.
Submission February 19, 2025 Revised April 28, 2025 Accepted July 6, 2025 Published July 31, 2025 Keywords:
Mbojo Leadership Oi Wobo Folklore Cultural Leadership Preneurship Semiotic Analysis This is an open access article under the CC BY 4.
0 license.
DOI: https://doi.
org/10.
34306/att.
This is an open-access article under the CC-BY license .
ttps://creativecommons.
org/licenses/by/4.
AAuthors retain all copyrights INTRODUCTION The folklore AyOi WoboAy is a folklore that developed in the Mbojo community.
Bima.
West Nusa Tenggara.
The story of Oi Wobo tells about the origin of Oi Wobo spring located in Wawo village.
Oi Wobo spring, in Oi Wobo folklore, is a spring that comes out of the former wobo or scepter of the Crown Prince Bima.
This spring is then named Oi Wobo, which means spring water that comes out of the hole of the stick that was plugged in .
Currently.
Oi Wobo, which is located in Wawo, is a recreation place visited by many tourists who like the cool mountain air.
From the initial reading conducted on Oi Wobo folklore, it can be seen that one of the values contained in Oi Wobo folklore is the values related to the concept of Mbojo leader and leadership.
The interesting thing is why the Mbojo people feel the need to teach this concept of leader and leadership to the next generation through their folklore .
, .
Journal homepage: https://att.
id/index.
php/att APTISI Transactions on Technopreneurship (ATT) ye Mbojo is the name for the inhabitants of Bima .
nd Domp.
The name Mbojo is actually one of the names of the Bima tribe because in Bima itself there are two tribes, namely the Donggo tribe and the Mbojo tribe .
The Donggo tribe or Donggo people are considered to be the first people to have inhabited the Bima The Bima region in the past was a kingdom.
The Bima Kingdom was a kingdom that prospered because of commerce.
Commerce in Bima is supported by BimaAos geographical position which is located in the middle of maritime routes that cross the Indonesian archipelago, making it an important stopover in the trade network from Malacca to Maluku .
Ae.
At the beginning of the XVII century, the Bima Kingdom experienced a prolonged political crisis .
Salisi, son of King Ma WaAoa Ndapa seized power by committing a series of intrigues and assassinations.
After his older brother.
Mantau Asi Sawo, died.
Salisi carried out the premeditated murder of the royal crown prince.
Of all the crown princes, the only survivor was La KaAoi, the crown prince who was only 9 years old.
Without the approval of the customary assembly and with the support of the Dutch government.
Salisi ordained himself King of Bima.
La KaAoi was rescued and evacuated to the Kingdom of Gowa.
After it felt that the time was right.
La KaAoi returned to Bima to seize his throne.
After three expeditions.
La Kai finally succeeded in reclaiming the throne of the Bima Kingdom.
La KaAoiAos struggle to reclaim his kingdom was a long struggle filled with blood and tears.
With the support of the Kingdom of Gowa and all the people of Bima, in the end La KaAoi managed to reclaim the Kingdom of Bima from the hands of Salisi.
La KaAoi who had embraced Islam, along with his followers, appeared on the stage of history, which changed the entire order of the political, governmental and religious system of the Bima people.
La KaAoi became the cornerstone of the Bima Sultanate and became the first Sultan of the Bima Kingdom .
Ae.
This political crisis in the Bima Kingdom may be one of the events behind the Bima elders feeling the need to pass on leadership values to their successors through folklore, so that they can become strong leaders who can defend the glory of the Bima Kingdom from threats both from outside and from within the Bima Kingdom itself.
This study is also important because according to preliminary data obtained through field interviews, the concept of Bima leader and leadership is still very relevant to current conditions, but these concepts are no longer applied in leadership practice today, due to the ignorance and incomprehension of the Bima people about these concepts .
This study offers a unique perspective on leadership by examining the AyOi WoboAy folklore from the Mbojo community, an area not widely explored in existing research.
Unlike previous studies that primarily focus on Western leadership models, this paper examines how traditional leadership values embedded in Mbojo folklore are relevant to contemporary leadership practices, especially in community-driven and cultural settings.
Therefore, research that aims to find out the concept of leader and leadership inherited through Oi Wobo folklore is carried out so that the Mbojo people can know, understand, reuse the heritage of their ancestors to achieve a more quality community life .
, .
Figure 1.
SDG 4 & SDG 16
E-ISSN: 2656-8888 | P-ISSN: 2655-8807
To reveal the concept of leader and leadership contained in Oi WoboAos story, this study will utilize semiotic studies and literary sociology.
The semiotic study in this study was used to reveal the concept of leaders and leaders of the Mbojo community through icons, indexes and symbols contained in the story .
The interpretation of symbols, indexes, and icons in Mbojo folklore will not be released with conventions or codes about the leader and leadership of the owner of the work, namely the Mbojo people, so in this study also used the theory of literary sociology.
This Figure 1 research not only enhances the understanding of Mbojo leadership principles but also contributes to SDG 4 (Quality Educatio.
by incorporating traditional leadership values into educational systems.
Additionally, the paper supports SDG 16 (Peace.
Justice, and Strong Institution.
by suggesting strategies to promote accountable leadership in community governance, drawing from these traditional values .
Ae.
LITERATURE REVIEW
Several studies on the values contained in Mbojo folklore have been carried out, including AyCultural Values in Bima Lahila Folklore and Its Relation to Literature Learning in High SchoolAy, written by .
Sya et al research discusses cultural values in Bima La Hila folklore which are associated with literature learning in high school.
The problem raised in this study is the cultural value contained in La Hila folklore and associated with literature learning in high school .
The purpose of this study is to describe the cultural value in Bima La Hila folklore and its relation to literature learning in high school.
This research is a descriptive research that uses a qualitative approach.
Data was collected by interview, recording, and documentation techniques.
The results of the study simulated that there are cultural values in the folklore of Bima La Hila, namely cultural values in human relations with God including animism, dynamism and surrender .
Cultural values in human relations with nature are about how humans utilize existing natural resources.
Cultural values in human relations with society consist of the values of deliberation, wisdom, gotong-royong, willing to sacrifice, and obedience to customs .
Cultural values in human relationships with others include the value of compassion and help.
Cultural values in manAos relationship with oneself are, humility and courage.
The cultural values contained in La Hila folklore are said to be associated with literature learning in high school and are expected to have a positive impact on students and can be used as guidelines in community life as a result of learning at school .
Ae.
has also conducted a research entitled AyEducational Values in Muhammad Tahir AlwiAos Bima La Bango Folklore and Its Relevance to Learning in Junior High SchoolAy.
This research raises several issues as A What are the educational values contained in Muhammad Tahir AlwiAos Bima La Bango folklore? A How is the relevance between the educational values in Muhammad Tahir AlwiAos Bima La Bango folklore and literature learning in junior high school.
This research is qualitative research? The data used in this study are words and sentences in the folklore book La Bango version of Muhammad Tahir Alwi related to educational values.
The source of data in this study is the folklore book La Bango version of Muhammad Tahir Alwi.
Data was collected by reading the entire Bima La Bango folklore version of Muhammad Tahir Alwi then searching, collecting, quoting texts related to educational values in the Bima La Bango folklore version of Muhammad Tahir Alwi.
Further the data are interpreted, clarified, analyzed and From the research conducted, several conclusions were drawn that the educational values in the Bima La Bango folklore version of Muhammad Tahir Alwi are as follows:
A The value of religious education, religious values in the story of La Bango are shown through the behavior of prayer and belief in God.
A The value of moral education, moral values contained in the folklore of La Bango are shown through good behavior including obedience to parents, honest, and respectful of others, while bad behavior .
in La Bango folklore is disobedience to parents, disrespect and stealing.
A Social education value, social value contained in La Bango story is shown by the attitude of approaching others and helping each other.
A Cultural education value, while cultural value in La Bango folklore is shown by the attitude of how to receive guests and the conditions for applying a girl.
APTISI Transactions on Technopreneurship (ATT).
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616Ae626 APTISI Transactions on Technopreneurship (ATT) ye .
conducted research on the religious, social, and moral values embedded in Mbojo folklore, as presented in his article titled AyValues Contained in AoWadu Parapi Folklore in Parangina Village Community.
Sape District.
Bima Regency.
West Nusa Tenggara.
Ay The Wadu Parapi folklore contains various moral values that have lived and evolved within the Bima community, particularly in Parangina village.
Sape District.
Bima Regency .
This study aimed to identify the values embedded in the Wadu Parapi folklore and determine whether these values have been preserved or neglected in contemporary society.
The research followed a qualitative approach, utilizing methods such as surveys, interviews, literature review, and documentation for data collection.
The analysis was conducted using a hermeneutic approach.
The findings concluded that the Wadu Parapi folklore contains significant religious, social, and moral values, which are still preserved by the local community, and more broadly, by the Mbojo people.
AyStudy of Character Education Values in Bima PeopleAos Fairy TaleAy was also conducted by .
, .
The research aims to describe, the values of character education related to oneself in Bima folk tales, character education values related to fellow humans in Bima folk tales, and character education values related to the environment in Bima folk tales.
The theoretical basis used in this study is the values of character education by Akhmad Muhaimin Azzet and the Ministry of Education .
This research uses content analysis as a basis for analyzing.
This research is a qualitative research with descriptive qualitative methods to describe the values of character education in Bima folk tales.
This type of research analysis is documentation and interviews.
The data in this study is in the form of descriptions of words or sentences in Bima folk tales .
Bima folk tales used in the study are.
Duha Lano (The Last Song of a Mothe.
La Mbuda Labo la Mpako (The Blind and the Lam.
La Daju (The Laz.
Sangaji ra Tipu ba Nasi (The King Who Was Deceived by Bird.
La Saronte (The Saront.
WaAoi ma Nggana Udi (The Grandmother Who Gave Birth to the monitor lizar.
From the research that has been done, it is concluded that Bima folklore contains the following character values:
A Character education values related to oneself in Bima folk tales, namely honest (La Kasipahu labo La Saronte fairy tale and Sangaji ra Tipu ba Nasi fairy tal.
, responsible (La Kasipahu labo La Saronte fairy tale and WaAoi ma Nggana Udi fairy tal.
, self-confidence (WaAoi ma Nggana Udi fairy tal.
, hard work (La Mbuda labo La Mpako fairy tale.
La Kasipahu labo La Saronte fairy tale, and WaAoi ma Nggana Udi fairy tal.
, independence (Duha Lano fairy tale and La Mbuda labo La Mpako fairy tal.
, and curiosity (La Daju fairy tal.
A Character education values related to fellow humans in Bima folk tales, namely the awakening of awareness of rights and obligations for oneself and others (La Daju fairy tales and WaAoi ma Nggana Ud.
, democratic (Duha Lano fairy tal.
, polite (Sangaji Ra Tipu ba Nasi fairy tale.
Duha Lano fairy tale, and La Kasipahu labo La saronte fairy tal.
, useful to others (La Daju fairy tale and WaAoi ma Nggana Udi fairy tal.
and obedient to social rules (Sangaji ra Tipu ba Nasi fairy tal.
A Character education values related to the environment in Bima folk tales namely caring for the environment (La Daju fairy tale and Sanra Tipu ba Nasi salar.
and caring social .
airy tale La Mbuda labo La Mpak.
The studies that have been conducted on Mbojo folklore above, all examine the value of character, religious value, educational value contained in Mbojo folklore.
The research that will be carried out will reveal the concept of leader and leadership and its relevance for the life of the Bima People today contained in Oi Wobo folklore that has not been touched by the above studies.
RESEARCH METHOD
Research Data The data used in this study is the folklore AyOi WoboAy.
Oi Wobo folklore research data were obtained from several informants.
In addition.
Oi Wobo folklore data is also obtained from the Oi Wobo story written by .
, 32, .
Data in the form of Oi Wobo folklore, both oral and written, have the same storyline, there are no variations in the story, the variant of the story is found in the way of telling the handsomeness of the Crown Prince and the painting of nature passed by the Crown PrinceAos entourage during the adventure.
These data are then summarized and rewritten by researchers and then used as objects for this study.
E-ISSN: 2656-8888 | P-ISSN: 2655-8807
Data Collection Techniques Data was collected by conducting interviews with field informants.
The informants used in this study consisted of three groups, namely:
A Informants who could tell Oi Wobo folklore A Informants who could tell Oi Wobo folklore and had knowledge of the concept of leader and traditional Mbojo leadership A informants who had knowledge of the concept of leader and leadership, both traditional Mbojo leadership and current leadership, and informants to capture data on the relevance of MbojoAos traditional and present leadership concepts and leaders Data, both in the form of folklore and about the concept of traditional leaders and leadership of Mbojo and today, and other data, are transferred in written form to facilitate data analysis.
Data Analysis Techniques The folklore is analyzed using semiotic representation tools, specifically symbols, indexes, and icons.
Through these semiotic elements, the paper interprets the concept of leadership within the Mbojo community, as embedded in Oi Wobo folklore.
The symbols, indexes, and icons within Oi Wobo represent key aspects of leadership, such as vision, strength, and resilience, all fundamental qualities in Mbojo leadership.
The interpretation of these semiotic elements is not isolated but is deeply connected to the conventions and cultural codes of leadership ingrained in the traditions of the Mbojo people.
Therefore, in this study, literary sociology theory is employed to contextualize these elements within the broader cultural and leadership framework of the Mbojo community .
, 34Ae.
RESULT AND DISCUSSION
The folklore data AyOi WoboAy obtained from informants in the field contains the same storyline.
The variant of the story is only found in the way the informant describes the beauty of nature in the places passed by the Crown PrinceAos entourage, the painting of the valor and handsomeness of the Crown Prince, the depiction of the struggle of the Crown Prince and his entourage while on the way to the place they want to go.
From Oi WoboAos story above, the following icons, indexes, and symbols are found in Table 1 as follows.
No.
Table 1.
Icons.
Indexes, and Symbols Index.
Icons.
Symbols Meaning Steep Hills.
Deep Rivers Steep hills, deep rivers wild beasts, towering mountains are icons of Beasts.
Towering Mountains difficult terrain traveled.
This difficult terrain is a symbol of the severity of obligations and responsibilities that must be carried by a leader.
The weight of responsibility and obligation that must be carried by a leader demands more qualities from a leader.
North.
Southeast.
South.
North, south, west and east direction icons refer to something whole West and East and complete.
A leader must have complete qualities.
He must be able to overcome all the problems faced in his leadership.
Sun The sun is a symbol of bright light, the source of life, strength and power for life around it.
A leader must be able to be a sun for the whole Kingdom, for all the people in his life.
A leader must be able to be a bright light, a source of life, strength for the entire Kingdom he leads.
Birdsong Birdsong means gaiety, happiness, joy.
Sloping ground Landau is a painting of a comfortable place, a land where a safe residence.
Spring Spring water is a symbol of life for humans.
A leader must be able to drain the wellspring of life for the entire community he leads.
It must be able to be a wellspring and a sluice gate that drains prosperity and prosperity for its people.
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616Ae626 APTISI Transactions on Technopreneurship (ATT) ye The icons, indexes, and symbols in Table 1 provide a deeper understanding of the leadership qualities emphasized in the AyOi WoboAy folklore.
Each element, such as the steep hills, the sun, and the birdsong, is symbolic of key characteristics that a leader should possess.
These symbols not only illustrate the qualities expected of a leader but also serve to guide the behaviors and values that the leader should embody in the Mbojo community.
The interpretation of these symbols suggests that leadership in this context is not just about authority, but about the leaderAos responsibility to nurture, guide, and ensure the well-being of their people, much like the sunAos role in providing light and warmth to all.
The Concept of Leader and Leadership in AyOi WoboAy Folklore Just like fairy tales or myths that always contain messages, this AyOi WoboAy folklore contains messages of Mbojo community values related to the concept of Mbojo community leaders and leadership.
The concept of Mbojo leader and leadership reflected in the story AyOi WoboAy, is based on the concept of nggusu waru.
In the folklore AyOi WoboAy implied the message that a leader must have positive qualities, among others, hard work, creative, independent, curiosity, care for the environment, social care and responsibility.
This attitude is the embodiment of the concepts of dou ma mbani labo disa and dou ma dAoI woha dou.
Someone who has the criteria dou ma mbani labo disa, has a brave attitude to make changes.
Therefore, someone with this character will dare to work hard and be creative to make changes for the better.
His curiosity about new things is great because of the desire to make changes in a positive and constructive direction, and he is convinced of their This character is also followed by a sense of responsibility for the risks of all the changes proclaimed.
The nature of this responsibility is in line with the concept of dou ma dAoI woha dou, always feeling called to take responsibility, having social sensitivity to situations that occur in his society.
The attitude of hard work, which is behavior that shows earnest efforts in overcoming various learning and task obstacles, and completing tasks as well as possible, is shown through the figure of the Crown Prince.
This hard-working attitude is shown by the Crown Prince who with his persistence travels in difficult terrain.
AyThe terrain they will pass through is quite difficult.
There are many steep hills that they must pass, deep rivers that they must cross, and the threat of wild animals at night.
Before heading eastward, they must first cross the southeastern region.
There are many towering mountains in this region that they have to climb, because the Crown Prince is eager to watch the sunrise.
Ay The AyiconsAy of steep hills, deep rivers, beasts, towering mountains are used to describe the difficult terrain that the Crown Prince traveled to achieve his goal.
These AyiconsAy are also AysymbolsAy related to the concept of leader and leadership in the Mbojo community.
Steep hills and high mountains are associated with the concept of sanctity and sanctity of high places, worthy only of being occupied by gods and kings.
In the Mbojo community, the land or high place referred to in the Mbojo language as babuju was the place used for the inauguration of Bima kings in ancient times.
The word babuju which means land or high place, concretely can be interpreted as mountain.
The towering mountain is the embodiment of determination, strong like the sturdiness of a mountain.
The word babuju symbolically also means something prominent, saAooripahu ma babuju .
A leader in the Mbojo community should have a mountain-like nature, towering, able and worthy of being sanctified and sacred by his people, having determination, sturdy and strong like a mountain so that he can be a protector for his people, and stand out and have advantages compared to ordinary people, so that he can be a source of strength for his people.
This is in accordance with the concept of nggusu waru, dou ma taho hidi or londo dou ma taho, namely a leader must have strong personality integrity, strong authority .
The rivers that appear in this story are related to the concept of Mbojo community leadership Aydou ma dAoI woha douAy means a leader who is able to take responsibility in the midst of his community .
A leader is imagined and likened to a sluice gate that holds all the waters of the river .
eep rive.
, and for the low land .
he people he lead.
is the only source of water .
ource of lif.
and fertility .
rosperity and prosperit.
From such a leader, it is hoped that calm and prosperity will flow throughout the region he leads.
While the AyiconicAy beast has a pecandry with uncontrollable, wild and undirected.
This AyiconAy is also a AysymbolAy of the passions within us.
A leader in the Mbojo community must be expected to have wealth, dou ma ntau ro wara, people who have wealth, not only material and material wealth, but more importantly rokhani wealth, able to control their passions and not easily tempted by things that are not worthy .
The Crown Prince is someone who is described as having a high curiosity, he always strives to know more deeply and broadly about something he learns, sees and hears.
This curiosity is fulfilled through the adventures he has However, because the Crown PrinceAos curiosity is very strong, the Crown Prince is never satisfied with his adventures and knowledge.
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AyIt is said that the story goes, the Crown Prince of King Bima wants to go on an adventure.
It starts from the west to the south and ends in the north.
But apparently, the Crown Prince is not satisfied with the journey he has taken.
Arriving at the palace, he asked the blessing of the King, his father, to adventure again.
AyGive blessings to Anaknda for the last timeAy.
AyI approve your request, but you must be careful and bring some provisions and bodyguards.
Ay AyWhere else will Anaknda go on an adventureAy, asked His Majesty.
AyTo the east Father.
Anakda wants to see the sunriseAy, replied the Crown Prince as he bid farewell to His Majesty.
In the Mbojo language, the forms that indicate direction are da .
, do .
, di .
, and ele .
The AyiconAy of the north, south, west and east directions refers to something whole and complete.
The Crown PrinceAos desire to travel eastward, unvisited territory is a AysymbolAy that reflects his efforts to qualify as a complete leader.
By visiting the eastern region, it means that the entire cardinal direction has been visited by the Crown Prince, so that his knowledge and qualities are complete, so that he is worthy of being a leader, because a leader must be one who is able to concentrate a great cosmic power in himself, a person who is as powerful as he is, so that he is able to overcome all obstacles in his leadership.
The authenticity of leadership is not only seen in its consequences, but also in the way it is carried out.
A leader who can actually create a state of prosperity, justice and harmony in nature and its people .
AyThe Crown Prince then stuck the wobo towards the rocks and roots around the place.
Soon, fresh and clear water came out from the former wobo ground.
The whole group quenched their thirst by drinking water from the spring .
In the end, the Crown Prince and his entire entourage decided to settle in the place.
They established a village there.
Gradually the place developed into a bustling village and was named Wawo, which means above.
The spring water that escapes from the former wobo plug is named Oi Wobo.
Ay Spring water is a symbol of life for humans.
A leader must be able to drain the wellspring of life for the entire community he leads.
It must be able to be a wellspring and a sluice gate that drains prosperity and prosperity for its people.
The spring AyOi WoboAy is a AysymbolAy of the Crown PrinceAos ability and worthiness as a The action of the Crown Prince sticking his staff, in the Mbojo language called wobo, has succeeded in making fresh and clear water emanating from the former wobo plug .
Oi Wobo is a semiotic representation in the form of an AyindexAy, to express a comfortable village and can guarantee the lives of its inhabitants because the Crown Prince as a qualified leader planted his wobo.
The spring AyOi WoboAy is more broadly a symbol of the concept of Mbojo leadership contained in the saying ederu nahu sura dou labo dana.
The saying is an expression that describes the identity and form of the leaderAos personality towards the community and the region.
A leader in the Mbojo community should be ai na kani sains mbia oo .
o not use the science of splitting bambo.
, ma ese di hanta .
he one above is raise.
, ma awa di tonda .
he one below is trample.
Leaders must be able to protect the people they lead, so they feel comfortable and protected .
The character of the leader as a wellspring for his people in the story AyOi WoboAy is depicted in the attitude of the crown prince who takes responsibility when his entourage is starved because they run out of food.
Ay.
The Crown Prince.
With the rest of his energy he began to rise, picking fruits and tops of leaves around the place.
Then he distributed it to the whole group.
They eat with gusto.
But thirst has not been treated.
AyMy Majesty, a drop of water will be very precious to our throats.
Every problem has a solution, the Crown Prince assures.
and soon the Crown Prince plunged the wobo into the rocks and roots of the trees around the place, and fresh and clear water came out.
AyDrink this water to your heartAos contentAy, the Crown Prince ordered.
Then they, the whole entourage drank the water including the Crown Prince.
Ay This leader as a spring in the Mbojo community is also revealed in characters that belong to the category of nggusu waru, including dou ma dAoi woha dou, always feel called to take responsibility in the midst of their community, always close to the people and understand their needs, always present in the midst of the people in times of joy and sorrow, when the people need it.
Leaders with this character will always try to facilitate the affairs of others, alleviate the distress and suffering of others .
The leadership values of the Mbojo community are also controlled by expressions or patu that have value for the people in Bima and Dompu districts aimed at policy-making leaders.
Various expressions .
show the strength of the system of control and community participation over the leader, among others in patu Nggahi Rawi Pahu, which means one word with deeds.
A leader must have a trustworthy attitude, not easily tell lies and promise empty .
In the division of the structure of society, the Mbojo people did not pay much attention to the nobility and the common people .
Therefore, anyone has the right to be a leader, because the most important thing for Mbojo people is that a leader must be able to perform tasks and achieve success in his leadership.
leader who is considered worthy is one who is able to carry out his role as embodied in the expression Maja Daho pumpkin, shame and fear, shame to man .
or always making despicable wor.
and fear God .
, .
APTISI Transactions on Technopreneurship (ATT).
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616Ae626 APTISI Transactions on Technopreneurship (ATT) ye This expression shows the existence of the Mbojo ethnicity who always views themselves in two aspects, namely horizontal among mankind and vertical, that all actions have synergy with devotion to Allah SWT .
However, in terms of leadership, the Mbojo people also have a closeness between peoples bound by the unity of customary, cultural and linguistic systems and a very close relationship with the nobility .
This is a factor that strengthens identity politics in the Mbojo ethnicity (Bima and Domp.
PeopleAos collective memory of the unity of identity and customary system does not obscure the mass respect for blue blood groups.
The unity between traditional leaders and religious leaders in the royal masses makes the dedication of noble descendants not forgotten .
The Mbojo people still maintain trust and respect for the Bima nobility .
Characters who fall into the nggusu waru category include dou ma dAoi woha dou, always feel called to take responsibility in the midst of their community, always close to the people and understand their needs, always present in the midst of the people in times of joy and sorrow, when the people need it.
Leaders with this character will always try to facilitate the affairs of others, alleviate the distress and suffering of others .
, 50, .
MANAGERIAL IMPLICATIONS
Integrating Leadership Values into HRM and Training Programs Incorporating leadership values from Oi Wobo folklore into Human Resource Management (HRM) practices can enhance organizational culture by fostering responsibility, accountability, and community engagement.
These values, such as aligning words with actions .
ggahi rawi pah.
, promote transparency and ethical leadership.
HRM leaders can use these principles to improve employee development, satisfaction, and Additionally, integrating Oi WoboAos leadership values into training programs helps cultivate wellrounded leaders who are not only skilled but also deeply committed to cultural heritage and ethical practices.
This creates leaders who understand the importance of empathy, integrity, and visionary leadership in modern organizational settings.
Applying Leadership Principles to Policy and Community Engagement Oi WoboAos leadership principles can inform the development of community leadership strategies and social policies.
Emphasizing accountability and sustainable governance, these values guide the creation of inclusive, responsive policies that promote social cohesion and justice.
Community leaders can draw from these traditional principles to encourage active participation in decision-making, fostering trust, mutual respect, and collective empowerment.
By applying these values, leaders can implement strategies that create equitable environments, ensuring the needs of all community members are met through collaboration and inclusive policy-making.
CONCLUSION
The leadership concept found in Oi Wobo folklore is captured by the phrases Aydou ma mbani labo disaAy and Aydou ma dAol woha dou.
Ay Through semiotic analysis, the leadership idea is closely linked to the notion of a leaderAos responsibility to guide others with a spirit of care and protection.
This is illustrated by expressions like Ayai na kani saims mbia ooAy .
o not use the science of splitting bambo.
and Ayma eseA di hantaAy .
he one above is raise.
, which signify the importance of guarding against destructive practices that harm the people.
These sayings underscore that leaders must ensure the safety and well-being of those they lead.
Additionally, the phrase Aynggahi rawi pahuAy stresses the importance of integrity in leadership.
It signifies the alignment of oneAos actions with their words, emphasizing that true leadership comes from consistency between what is said and what is done.
Furthermore.
Aymaja daho labuAy teaches the significance of avoiding shame by refraining from dishonorable acts and recognizing the moral responsibility to lead by example, which resonates deeply with the idea of moral leadership.
The values outlined in Oi Wobo folklore, such as visionary leadership, responsibility, and community engagement, are highly relevant to modern leadership practices.
These values are essential for community leaders and policymakers, as they promote accountability and encourage the fostering of sustainable governance.
As such, these values not only contribute to the growth of communities but also inspire a leadership style that is deeply rooted in integrity and ethical responsibility, essential in todayAos rapidly changing society.
E-ISSN: 2656-8888 | P-ISSN: 2655-8807
DECLARATIONS
About Authors Nining Nur Alaini (NA) https://orcid.
org/0000-0002-9720-0353 Dede Hidayatullah (DH) https://orcid.
org/0000-0002-2837-7008 Saefuddin (SF) https://orcid.
org/0009-0001-0708-3756 Asep Supriadi (AP) Rohim (RR) https://orcid.
org/0009-0000-1351-3946 https://orcid.
org/0000-0002-9479-933X Tengku Intan Marlina Tengku Mohd Ali (TA) https://orcid.
org/0000-0003-2042-7530 Author Contributions Conceptualization: NA.
DH.
SF.
AP.
RR and TA.
Methodology: NA.
DH.
SF.
AP.
RR and TA.
Software: NA.
DH.
SF.
AP.
RR and TA.
Validation: NA.
DH.
SF.
AP.
RR and TA.
Formal Analysis: NA.
DH.
SF.
AP.
RR and TA.
Investigation: NA.
DH.
SF.
AP.
RR and TA.
Resources: NA.
DH.
SF.
AP.
RR and TA.
Data Curation: NA.
DH.
SF.
AP.
RR and TA.
Writing Original Draft Preparation: NA.
DH.
SF.
AP.
RR and TA.
Writing Review and Editing: SNA.
DH.
SF.
AP.
RR and TA.
Visualization: NA.
DH.
SF.
AP.
RR and TA.
All authors.
NA.
DH.
SF.
AP.
RR and TA, have read and agreed to the published version of the manuscript.
Data Availability Statement The data presented in this study are available on request from the corresponding author.
Funding The authors received no financial support for the research, authorship, and/or publication of this article.
Declaration of Conflicting Interest The authors declare that they have no conflicts of interest, known competing financial interests, or personal relationships that could have influenced the work reported in this paper.
REFERENCES