MANAJEMEN MUTU PERGURUAN TINGGI ENDANG KOMARA Guru Besar Sosiologi Pendidikan Kopertis Wilayah IV Dpk pada STKIP Pasundan, Ketua STKIP Pasundan

Pendidikan bermutu adalah pendidikan yang mampu melakukan proses pematangan kualitas peserta didik yang dikembangkan dengan cara membebaskannya dari ketidaktahuan, ketidakmampuan, ketidakberdayaan, ketidakbenaran, ketidakjujuran dan dari buruknya akhlak, moral dan keimanan.

Begitu pula an pendidikan pada institusi perguruan tinggi, setidaknya memiliki pengertian dan ruang lingkup yang sama yakni pendidikan tinggi yang bermutu harus mampu mengantarkan out put lulusan memiliki seperangkat pengetahuan, skill, berkarakter atau memiliki kematangan secara intelektual, emosional dan spiritual serta mampu menguasaI dan diterima dalam persaingan dunia kerja yang semakin kompetitif, atau bahkan mampu menciptakan lapangan kerja secara kreatif dan produktif.

Perguruan tinggi dikatakan berkualitas apabila dapat mengantarkan peserta didiknya untuk mampu mengembangkan potensi dirinya sehingga dapat menjadi manusia unggul yang mempunyai wawasan keilmuan yang luas, terampil dalam menguasai teknologi, etos kerja yang tinggi, mempunyai kesadaran hidup sosial, berakhlak karimah serta sehat jasmani dan rohani. Adapun salah satu indikator  keberhasilan pendidikan adalah menghasilkan output  lulusan yang meningkat kesejahteraan ekonominya, mampu bersaing dengan masyarakat lokal dan global, serta berdedikasi terhadap moral yang tinggi.

Di sisi lain, mutu pendidikan yang lebih ditekankan pada aspek kelembagaan dikemukakan oleh Mulyasa (2012) bahwa pendidikan bermutu tidak hanya dapat dilihat dari kualitas lulusannya, tetapi juga bagaimana lembaga pendidikan mampu memenuhi kebutuhan pelanggan sesuai dengan standar mutu yang berlaku. Direktorat Jenderal Perguruan Tinggi Indonesia menegaskan bahwa perguruan tinggi dikatakan bermutu apabila mampu menetapkan dan mewujudkan visi melalui misinya (aspek deduktif) dan perguruan tinggi tersebut mampu memenuhi kebutuhan stakeholders (aspek induktif), yang berupa kebutuhan kemasyarakatan (societas needs), dunia kerja (industrial needs), dan profesional (professional needs).

Dengan demikian mutu pendidikan di sebuah perguruan tinggi pada hakikatnya berhubungan erat dengan aspek lulusan, program yang jelas dan SDM perguruan tinggi yang bersangkutan. Lulusan pendidikan tinggi yang bermutu tampak pada kualitas lulusan yang memiliki wawasan yang luas, kompetensi secara unggulan, berkarakter, serta dapat menembus persaingan kerja  secara global. Sedangkan program perguruan tinggi seharusnya direncanakan secara matang, dijalankan melalui proses yang dinamis dan terkontrol dengan tujuan untuk memuaskan setiap pengguna jasa pendidikan. Adapun SDM perguruan tinggi yang bermutu dimiliki oleh setiap tenaga pendidik dan tenaga kependidikan dengan memiliki seperangkat hard skill dan soft skill yang mendukung mutu perguruan tinggi.

Untuk menciptakan pendidikan tinggi yang bermutu tentunya tidak bisa lepas dari aspek manajemen perguruan tinggi yang baik dan berkualitas yang mencakup aspek perencanaan, proses, output (hasil dari kegiatan pendidikan) serta evaluasi. Sebab untuk mencapai hasil pendidikan yang berkualitas ditentukan oleh seperangkat komponen, baik standar nasional pendidikan, standar nasional penelitian maupun standar nasional pengabdian kepada masyarakat. Juga perlunya peran lembaga penjaminan mutu (LPM) pada setiap perguruan tinggi. Karena LPM merupakan penanggungjawab inti atas terselenggaranya kualitas dan jaminan pendidikan mutu pendidikan pada sebuah perguruan tinggi.

Dalam konteks tersebut, perubahan dan perkembangan ilmu pengetahuan dan teknologi serta realita pendidikan yang semakin meningkat menjadikan setiap perguruan tinggi harus siap mengikuti persaingan secara ketat. Sebab dalam era persaingan itulah, setiap masyarakat memiliki kehendak secara otonom untuk memilih perguruan tinggi yang mampu memberikan kualitas dan jaminan mutu. Melalui tuntutan itulah, perguruan tinggi harus mampu menarik dan meyakinkan secara kualitas agar lembaganya senantiasa diminati oleh masyarakat secara luas. Oleh karena itu, mutu perguruan tinggi menjadi satu-satunya kekuatan dalam menjawab tuntutan tersebut.

Secara teoretik dan praktik, mutu sebuah perguruan tinggi ditentukan oleh manajemen mutu yang di dalamnya memuat perencanaan, pelaksanaan dan pengawasan mutu sebagai upaya melakukan perbaikan berkelanjutan guna meningkatkan kemampuan organisasi perguruan tinggi yang memenuhi standar mutu serta kepuasan stakeholder dan pemangku kepentingan pendidikan tinggi, sehingga kapabilitas suatu perguruan tinggi semakin meningkat serta semakin kuat untuk bertahan dan berkembang dalam situasi lingkungan yang kompetitif.

Manajemen mutu secara praktis menjadi bagian pokok dalam Sistem Penjaminan Mutu Perguruan Tinggi (SPMI) yang dilakukan oleh Lembaga Penjaminan Mutu (LPM). SPMI merupakan kegiatan sistemik penjaminan mutu pendidikan tinggi yang dilakukan oleh setiap perguruan tinggi secara berkelanjutan (continuous improvement). Adapun sistem penjaminan mutu perguruan tinggi secara prinsipil memiliki peran tugas menjalankan, mengembangkan dan menjaga proses penjaminan mutu secara otonomi melalui suatu sistem yang dirancang, dijalankan dan dikendalikan oleh perguruan tinggi yang bersangkutan. Sehingga melalui sistem penjaminan mutu internal perguruan tinggi dapat menetapkan dan mewujudkan visi yang telah dirumuskan, mampu menjawab visinya ke dalam sejumlah standar dan standar turunan, serta mampu menerapkan, mengendalikan dan mengembangkan sejumlah standar dan standar turunan guna memenuhi kebutuhan stakeholder. Pencapaian tujuan penjaminan mutu dilakukan oleh SPMI untuk kemudian memperoleh akreditasi melalui sistem penjaminan mutu eksternal (SPME) oleh Badan Akreditasi Nasional Perguruan Tinggi (BAN-PT) untuk akreditasi institusi dan Lembaga Akreditasi Mandiri Perguruan Tinggi (LAM-PT) untuk akreditasi program studi.

Menurut Sumardjoko (2010) bahwa prinsip kendali mutu berbasis PDCA (Plan, Do, Check, and Action) mencakup beberapa unsur diantaranya: pertama quality first yakni semua pikiran dan pola tindakan pengelola pendidikan tinggi harus memprioritaskan mutu. Kedua, stakeholder-in yakni semua pikiran dan tindakan pengelola pendidikan harus ditujukan pada kepuasan stakeholders. Ketiga, the next process our is stakeholders yaitu setiap orang yang melaksanakan tugas dalam proses pendidikan tinggi harus menganggap orang lain yang menggunakan hasil pelaksanaan tugasnya sebagai stakeholder-nya yang harus dipuaskan. Keempat, speak with data yaitu setiap pelaksana pendidikan tinggi harus melakukan tindakan dan mengambil keputusan berdasarkan analisis data yang telah diperolehnya bukan berdasarkan rekayasa, dan kelima, upstream management, yaitu semua pengambilan keputusan dilakukan secara partisipatif bukan otoritatif.

Dengan demikian diharapkan perguruan tinggi dapat menghasilkan jasa akademik (kurikulum, silabus, bimbingan & praktikum), jasa administrasi (akademis dan keuangan), jasa ekstrakurikuler (olahraga, kesenian dan pengembangan karir), serta jasa penelitian dan pengabdian kepada masyarakat yang berupa konsep, ide, teori dan pengetahuan baru yang dapat berguna bagi lingkungan perguruan tinggi maupun masyarakat global. *** Semoga ***.    

ETIKA PROFESI PENDIDIK ENDANG KOMARA, Prof, Drs, Dr, M.Si Guru Besar Sosiologi Pendidikan Kopertis Wilayah IV Dpk pada STKIP Pasundan, Ketua STKIP Pasundan, Sekretaris Paguyuban Profesor Kopertis IV, Ketua Korpri Kopertis Wilayah IV

Guru adalah pendidik profesional dengan tugas utama mendidik, mengajar, membimbing, megarahkan, melatih, menilai, dan mengevaluasi peserta didik pada pendidikan anak usia dini jalur pendidikan formal, pendidikan dasar, dan pendidikan menengah.

Tugas dan tanggung jawab guru sangat besar, namun tanggung jawab tersebut sesungguhnya bukan merupakan beban, tetapi kehormatan bagi guru untuk menumbuhkan generasi baru yang tercerdaskan. Pemerintah memberikan kesempatan yang seluas-luasnya kepada guru untuk terus meningkatkan kemampuan profesionalnya melalui kegiatan pengembangan keprofesian secara berkelanjutan. Peningkatan profesi guru dilakukan terus-menerus, secara bertahap dan sesuai dengan kebutuhan masing-masing guru agar kemampuan profesi guru dapat terpelihara sesuai standar atau bahkan melebihi standar yang ditetapkan.

Jabatan guru merupakan sebuah profesi. Namun demikian, profesi ini tidak sama seperti profesi-profesi pada umumnya, bahkan boleh dikatakan bahwa profesi guru khusus dan luhur. Mereka yang memilih profesi ini wajib menginsafi dan menyadari bahwa daya dorong dalam bekerja adalah keinginan untuk mengabdi kepada sesama serta menjalankan dan menunjang tinggi kode etik yang telah diikrarkannya, bukan semata-mata segi materinya belaka.

Profesi guru harus dihargai dan dikembangkan sebagai profesi yang bermartabat sebagaimana diamanatkan dalam Undang-Undang Nomor 14 Tahun 2005 tentang Guru dan Dosen. Hal ini dimaksudkan karena guru merupakan tenaga profesional yang mempunyai fungsi, peran, dan kedudukan yang sangat penting dalam mencapai visi pendidikan 2025, yaitu menciptakan insan Indonesia cerdas dan kompetitif. Hal tersebut sesuai dengan moto peringatakan Hari Pendidikan Nasional, 2 Mei 2017 yakni mempercepat pemerataan pendidikan secara berkualitas.

Konsep dasar etika profesi ini merupakan landasan penting bagi pendidik dan/atau tenaga kependidikan dalam memahami peranan guru dalam pembelajaran serta memahami etika profesi. Seperti dijelaskan oleh M. Hosnan (2016:7), bahwa etika profesi meliputi; pertama, memiliki kepribadian yang tangguh yang bercirikan bertakwa kepada Tuhan Yang Maha Esa, berakhlak mulia, kreatif, mandiri. Kedua, memiliki wawasan kependidikan, psikologi, budaya, dan lingkungan. Ketiga, mampu melaksanakan praktik bimbingan dan konseling secara profesional. Keempat, mampu memecahkan berbagai persoalan yang menyangkut bimbingan konseling. Kelima, mampu mengembangkan dan mempraktikkan kerjasama bidangnya dengan pihak yang terkait. Keenam, memiliki wawasan psiko-sosial kependidikan dan kemampuan memberdayakan warga belajar dalam konteks lingkungannya. Ketujuh, memiliki pengetahuan tentang hakikat, tujuan, prinsip evaluasi pendidikan.      

Tuntutan dasar etika profesi luhur yang pertama agar profesi itu dijalankan tanpa pamrih. Bahkan B. Kieser (1981) menuliskan: ‘’Seluruh ilmu dan usahanya hanya demi kebaikan pasien/klien. Menurut keyakinan orang yang menurut aturan-aturan kelompok (profesi luhur), para profesional wajib mempraktikan keahlian mereka semata-mata kepada kepentingan yang mereka layani, tanpa menghitung untung ruginya sendiri. Sebaliknya, dalam semua etika profesi, cacat jiwa pokok dari seorang profesional ialah bahwa ia mengutamakan kepentingannya sendiri di atas kepentingan klien’’. Kedua, para pelaksana profesi luhur ini harus memiliki pegangan atau pedoman yang ditaati dan diperlukan oleh para anggota profesi, agar kepercayaan para klien tidak disalahgunakan. Selanjutnya, hal ini kita kenal sebagai kode etik. Mengingat fungsi dari kode etik itu, maka profesi luhur menuntut seseorang untuk menjalankan tugasnya dalam keadaan apa pun tetap menjunjung tinggi tuntutan profesinya.

Seorang guru yang mengajar karena panggilan jiwanya, ada misi untuk mengantarkan mereka (anak didiknya) kepada kehidupan yang lebih baik secara intelektual dan sosial, bukan sekedar karena profesi gurulah pekerjaan yag paling mudah didapatkan, maka ia akan dapat mengalirkan energi kecerdasan, kemanusiaan, dan kemuliaan yang besar dalam dada setiap muridnya, bahkan sesudah ia meninggal. Guru yang mengajar dengan mental seorang pendakwah sekaligus pengasuh, bukan dengan mental tukang teriak untuk mendapat upah bulanan bernama gaji, akan mampu menyediakan cadangan energi agar tetap lembut menghadapi murid yang membuat keningnya berkeringat.

Guru selalu mendarmabaktikan tenaga dan pikirannya demi kemajuan pendidikan, dan mereka juga ikhlas dalam melakukannya. Guru juga tidak menuntut balas jasa, karena pekerjaan itu bukan bisnis yang harus ada kalkulasi untung dan rugi. Tapi yang dituntut ole guru cuma satu, yakni keadilan akan haknya sebagai warga negara, sebagai pegawai, dan sebagai pemangku profesi yang sangat mulia dan berat sekali tanggung jawabnya. Oleh karena itu, dalam sejarah pendidikan, tentu seorang gurulah yang paling awal muncul, baru kemudian murid dan infrastruktur lain yang terkait dengan paradigma pengelolaannya. Setelah terciptanya pendidikan, baru kemudian berkembang kurikulum yang berkaitan dengan manajemen lembaga pendidikan, seperti bangunan sekolah, kepala sekolah, karyawan, dan sebagainya.

Profesi merupakan panggilan hidup dan di dalamnya terdapat keahlian. Apapun kriteria yang  lainnya diperlukan untuk memperkuat kriteria itu. Kriteria ‘’panggilan hidup’’ sebenarnya mengacu pada pengabdian; atau yang sekarang dikenal dengan ‘dedikasi’. Sementara kriteria ‘keahlian’ mengacu pada mutu layanan, yakni mutu dedikasi tersebut. Kriteria ‘memiliki teori’, ‘kecakapan diagnostik dan aplikatif’, ‘otonomi’, ‘kode etik’ dan ‘pengenalan keahlian’, semuanya dapat dikatakan kriteria untuk memperkuat keahlian; sedangkan kriteria ‘untuk masyarakat dan klien’ merupakan kriteria untuk memperkuat dan memperjelas dedikasi.

Profesi harus mengakui kewajibannya dalam masyarakat dengan meminta anggotanya memiliki kode etik yang diterima dan dibangunnya. Prinsip profesional menurut Undang-Undang No. 14 Tahun 2005 tentang Guru dan Dosen disebutkan pada pasal 5 ayat 1, yaitu: ‘’Profesi guru dan dosen merupakan bidang pekerjaan khusus yang memerlukan prinsip-prinsip profesional sebagai berikut: Pertama, memiliki bakat, minat, panggilan jiwa dan idealisme. Kedua, memiliki kualifikasi pendidikan dan latar belakang pendidikan sesuai dengan bidang tugasnya. Ketiga, memiliki kompetensi yang diperlukan sesuai dengan bidang tugasnya. Keempat, memiliki kode etik profesi. Kelima, memiliki hak dan kewajiban dalam melaksanakan tugas. Keenam, memperoleh penghasilan yang ditentukan sesuai dengan prestasi kerjanya. Ketujuh, memiliki kesempatan untuk mengembangkan profesinya secara berkelanjutan. Kedelapan, memperoleh perlindungan hukum dalam melaksanakan tugas profesionalnya. Kesembilan, memiliki organisasi profesi yang berbadan hukum.       

Akhirnya mudah-mudahan dengan memahami profesi pendidik maka prinsip-prinsip etika profesi lebih mengedepankan tanggung jawab, keadilan serta otonomi yang akhirnya akan meningkatkan profesionalitas, kreativitas, produktivitas serta kinerja para pendidik dan tenaga kependidikan. *** Semoga ***.

LOCAL WISDOM BASED LEARNING By: Prof. Dr. Endang Komara, M.Si. (Professor of Sociology of Education Kopertis Region IV Employed On Master of Social Sciences Education STKIP Pasundan) Email: endang_komara@yahoo.co.id

Abstract

Learning is a form of interaction that is instructive between teachers and students to transform knowledge, attitudes and skills to produce students who can communicate, think critically and work together in social life.

Local knowledge is a way of life in science as well as a variety of life strategies that intangible activities carried out by local communities in addressing various problems in meeting their needs covering all elements of the life of religion, science, economics, technology, social organization, language and communication and the arts.

Keyword: Learning, Localknowledge, local communities.

I. Introduction

Education according to Sagala (2010: 3) is a conscious and deliberate effort to create an atmosphere of learning and the learning process so that students are actively developing the potential for him to have the spiritual power of religion, self-control, personality, intelligence, character, and skills needed him, society, nation and state.

Local wisdom in English conceived as local wisdom / local knowledge / local genius which means local policy or local knowledge or local intelligence. Their fulfillment system includes all the elements of religious life, science, economics, technology, social organization, language, communication and the arts.

Environmental wisdom or local knowledge society is already in the public life since ancient times ranging from prehistoric times to the present, environmental wisdom is the positive behavior of man in touch with nature and the surrounding environment that can be sourced from religious values, customs, advice grandmother ancestors or local culture. According Wietoler (Akbar, 2006) the local wisdom that woke naturally in a community to adapt to the surrounding environment, this behavior evolved into a culture in an area and will thrive for generations in general, local culture or the culture of the region defined as culture that develops in an area, whose elements are culture tribes who live in that area.

In the implementation of sustainable development by advancing technology to make people forget the importance of tradition or culture of the community in managing the environment, local culture is often considered something that is out in the present century, so the development planning often does not involve the community.

Learning will be more meaningful when learning puts students at the center of learning student centered rather than teacher centered. This is in line with the opinion of Suparno (Darlia, 2010: 2) that learning is not merely a passive activity received materials from the teacher, but an active process of digging a long experience, search and find new experiences and assimilate and connect between them to form meaning. Meaning created from what students see, hear, feel, and experience. For teachers, teaching is an activity facilitating students to construct their own knowledge through his involvement in learning activities. In other words, most of the time learning process based on activity with students.

Teachers always tried to keep the activities undertaken to achieve the goals set can be done in a way that is effective and efficient. Teachers also play an important role in learning strategy planners. Professional teachers should design learning that is active, creative, effective and attractive. Indicators of professional teachers as designers of learning include: (1) master the curriculum and learning tools, meaning teachers must be responsive in the mastery curriculum, and learning tools, (2) the material master, (3) control of various methods, and (4) able to manage learning.

The ability is poorly understood by the teacher, so that learning will produce a learning process and results were less than satisfactory. This requires teachers to be creative in determining the management strategy of learning by setting learning model is effective in achieving the learning objectives.

II. Discussion

A.   Local Wisdom Based Learning and Character Education

Based on the English-Indonesian dictionary, local wisdom consists of two words : local and wisdom. Local means place and wisdom means wise decision. On the other words, local wisdom can be defined as ideas, values, point of views which are wise, full of wisdom, good, followed by people in certain place. In anthropology terms, it is known as local genius.

As an island country, Indonesia has different histories and cultures. Every region, has their own uniqueness preserved by the local people. Alwasilah, Suryadi, and Karyono (2009 :52) stated that local wisdom is collection of fact belief, and perception of people. It includes the way of observing the nature, solving the problem, and validating information. Explicity, local wisdom is a process of how knowledge gained, kept, applied, preserved, and shared. On the other hand, Soemardjo (2015 :2) stated that local wisdom is merely a problem of people who live in global era ; they have forgotten their own home and they aim to live life as modern human like people of other countries.

In writers opinion,  these two theories depict that local wisdom is human creation in every place which become their daily habbit ; its given to the young generation to be introduced to people of the world so they can preserve and respect the local wisdom . Hermawan, (2012 : 34) local wisdom consist of two words : local and wisdom and while Ardianto (2011 :292) stated that local wisdom is knowledge and experience releted to daily activities, occupation, and culture which has been existed since a long time ago from one generation to another in addition to that, Rahyono, (2009 :7) said that local wisdom is human intelligence owned by curtain ethnic group which is gained through the people experience. It means that local wisdom is certain people experience which is probably not experienced by other people. These values will be strongly attached to certain people in a long period of time, as long as they exist. So the point is that local wisdom can be processed as ideas of the local which are wise, have good value, attached, and followed by the local people. Yunus, (2014 :37) added that local wisdom is the cultured had by certain group of people in certain places : the culture is expected to be able to face the globalization era because it has values to develop the characteristic of the people.

On the other hand, Rosidi, (2009 :8) declares that “the impacts coming from all around the world has given colours to human, “Thus , culture becomes a coherent design to organize someone’s activity and

predict other behavior culture consist of social value, social norm, knowledge, social and religious structure as a whole, and also intellectual and artistic declaration which become the uniqueness of certain people or society.

Based on those opinions, local wisdom can be described as the intelligence of certain people owning a   culture which was still existed. The attached values were based on experience which had been tried out by one generation to another.

B.   The Scope of Sundanese Local Wisdom 

Local wisdom is a comprehensive and wide phenomenon. The scope of local wisdom is many and vary so it is difficult to limit space. Traditional wisdom and modern wisdom are different from local wisdom. Local wisdom focused on place and locality of the wisdom not on generation. Local wisdom could be just appeared in a community as the result of interaction between the people, nature, and culture. According to that, local wisdom would not be always traditional as it also includes the modern wisdom which had wider meaning than the traditional one. To differentiate the new local wisdom and the old one, the terms such as modern wisdom, new wisdom or content wisdom can be used. Traditional wisdom called as old wisdom. History shows that each ethnic and race has their own local wisdom. For example, Batak is known with its expressive, Javanese was popular with is softness, Madura had high dignity and so on. More than that, each ethnicity was friendly with their surrounding. Related to the Sundanese local wisdom, Ekadjati, (2014 :19) stated Sundanese culture has egalitarian characteristic before the effect, of Mataram culture coming to the Priangan sub-culture. It has big potential for making horizontal mobilization or applying the value of democracy. In other sides, the phenomenon can trigger the potential for participation, but at the same time, it can change the existed pattern. So the Sundanese culture which is preserved by people of Kampung Naga is still pure without any influence from other culture. Ekadjadi said that a part from that structure, they are also another structure outside of kanekes but it is still approved by the society.

Sundanese local wisdom actually giving a wide space of the existence of religion leader to study by other ethnic in other world. According to Suryalaga (2009 :136-138) said that there are group of leader based of function called Tri Tangtu di Buana which is determined the world. First, Sang Rama, who responsible for maintaining of eart. Second, Sang Resi, who has knowledge in education, and the third is  called Sang Prabu, who lead the government system.

Many expert discussed of the features of local wisdom such as Quaritch Wales, an Antropolog who stated that local genius as a identity culture, culture of nation that makes the country able to absorb and manage others culture from outside. While Ayatrohaedi, (1986 :40-41) stated that cultural element as local genius can be survived until now and the characteristic is

1.    Able to survive from other side

2.    Able to accommodate others elements

3.    Able to integrate other culture with the original one

4.    Able to control the other culture

5.    Able to give the sign of culture development.

Meanwhile, Mulyana, (2007 :47) stated that local wisdom consist of 5 (five) dimensions which are

1.    Local knowledge

2.    Local value

3.    Local skill

4.    Local sources

5.    Local mechanism decision

C.   The Nature of Local Wisdom

According to Mulyana, (2004 :8) said that educational value is often formulated in different way, this caused by differ point of views. For example, sociology expert defined that value as a eager, needed, and leisureuntil they get pressure from their society. Psychology expert defined value as a attitude tendency, started from psychology symptom like a desire, performance, needed, and belief.  While anthropology expert views value as a price which had culture patterns in society such as language, habit, daily activity and law.

On the other hand, Yunus, (2014 :27) stated that value happened in psychology aspect called as belief. Belief comes as desire, motive, manner, needed, and want. So good or bad decision, black or white decision as a caused by psychology process and guide to the act based on their choice. He enforces that norm or value as a external factor who influences the human attitude.Mulyana also stated that value is a guidance and represent to the belief.

According to Mulyana, (2004 :32) explained that there are 6 (six) orientation values which is often used by human being as a references in daily life. There are :

1.    Theories value is value which involve logic and rational consideration and proving about the truth

2.    Economic value is value based profit. The object is about price

3.    Estetic value is dealing with beauty compatible

4.    Social value is the relationship between human and love

5.    Politic value means the high value is a power which has great influence to the person

6.    Religion value refer to the high truth or belief.

Local knowledge is derived from two words namely wisdom and local. In general, local wisdom meaning can be understood as the ideas of local (local) that are wise, full of wisdom, good value, embedded and followed by members of the community. Local knowledge is formed as the excellence of local culture and geographical conditions in the broad sense. Local knowledge is a product of the cultural past that should continuously hold onto life. Although local but worth the value contained in it is considered very universal.

Meanings the local wisdom in the world of education is still lacking. There are terms of local content in the structure of the curriculum, but very formal the meaning for local content less explore local wisdom. Local content was limited to local language and local dance that taught to students. Educational challenge is complex. Especially if it is associated with global advances in science and technology, local values began to fade and abandoned. Because the exploration of the sublime cultural wealth of the nation is necessary to do.

Local wisdom contains a lot of ideals and life wisdom. Importance of local wisdom in our education extensively is part of our efforts to improve national resilience as a nation. Culture archipelago plural and dynamic is a source of local knowledge that will not die, because everything is a fact of life (living reality) that cannot be avoided.

Revitalization of local wisdom based learning according Widja (Koentjaraningrat, 1986), first, the historical foundation that local knowledge can shape local history. For the study of local history is the study of life in community or communities of a certain environment in the dynamic development in various aspects of life. Early establishment of local wisdom in a society generally not known exactly when such wisdom appears. In general, formed starting from the community do not recognize text (“praaksara”). This praaksara tradition which gave birth to the oral tradition. Second, the psychological foundation. Psychologically local wisdom based learning provides a psychological experience to students as observers and implementing activities. The psychological impact can be seen from the courage of students in asking about his ignorance, present their views, presentation to the class, and communicate with the public. With the use of the environment, the needs of students on psychological development will be obtained. Because the environment is one of the factors that influence the formation and development of individual behavior, both the physical environment and socio-psychological, including the study. Third, the political and economic foundation. Learning based on local wisdom is contributing competence to know the working world competition. From an economic point of this study provide concrete examples of real life to the students to make ends meet. Because in the end the students are educated and prepared to face the global competition that requires skill and a high competence in the social environment. Fourth, the juridical basis. Learning based on local wisdom directing learners to better appreciate the cultural heritage of Indonesia. Schools not only shaped the generation learners become qualified in terms of cognitive, but also must shape the attitudes and behavior of learners in accordance with the prevailing demand.

Local knowledge is closely associated with character education. Because the character education is values education, manners education, moral education, personality education that aims to develop the ability of learners to provide good-bad decision, maintaining what is good and realize that kindness in everyday life with a vengeance. On that basis, character education is not just to teach what is right and wrong but character education also instills habits (habituation) about good things so that learners become familiar (cognitive) about what is right and wrong, able to feel (affective) good value and used to do (psychomotor). In other words, a good character education should involve not only the aspect of “a good knowledge (moral knowing), but also feel good or loving good (moral feeling), and behavior (moral action)”.

Character education emphasis on habit that constantly practiced and performed. Character education is essentially aimed at shaping the nation's toughness, competitive, high morals, tolerant, worked-togetherness, patriotic spirit, developing a dynamic, service-oriented science and technology are all animated by faith and piety to God Almighty that based on Pancasila. Character education function as, first developing the potential base to be good hearted, good thoughts and good behavior. Second, strengthen and develop the nation's multicultural behavior. Third, improve the competitive civilization in the association world. Character education is done through a variety of media that include family, educational units, civil society, political society, government, business and the media.

Character education is mentioned as values education, manner education, moral education, personality education that aims to develop the ability of learners to provide good-bad decision, maintain what is good and realize that kindness in everyday life with a vengeance. On that basis, character education is not just to teach what is right and wrong but character education also instills habits (habituation) about good things so that learners become familiar (cognitive) about what is right and wrong, able to feel (affective) good value and used to do (psychomotor). In other words, a good character education should involve not only the aspect of '' a good knowledge (moral knowing), but also feel good or loving good (moral feeling), and behavior (moral action) ''.

Character education emphasis on habit or custom which continues - being practiced and carried out. Character education is essentially aimed at shaping the nation's toughness, competitive, high morals, tolerant, worked-togetherness, patriotic spirit, developing a dynamic, service-oriented science and technology are all animated by faith and piety to God Almighty is based on Pancasila. Character education functions: (1) develop the potential base to be good hearted, good thoughts and good behavior; (2) strengthen and develop the nation's multicultural behavior; (3) improve competitive civilization in the association world. Character education is done through a variety of media that include family, educational units, civil society, political society, government, business, and media.

Education units so far have been to develop and implement a character-forming values through education units respectively. This is the precondition of character education in the educational unit to the next at this point is reinforced by the results of empirical studies grades 18 Curriculum Center. Value precondition (the existing values) are referred to, among others: Taqwa, clean, neat, comfortable, and well mannered. In order to further strengthen the implementation of character education has identified 18 values derived from religion, Pancasila, culture and national education goals, namely; (1) religious, (2) honest, (3) tolerance, (4) discipline, (5) hard work, (6) a creative, (7) independent, (8) democratic, (9) curiosity, (10 ) the national spirit, (11) love of the homeland, (12) the achievements, (13) friends / communicative, (14) love peace, (15) likes to read, (16) care about the environment, (17) social care, and ( 18) responsibility.

In the implementation, the number and type of the selected character will certainly be different from one area or school with each other. It depends on the interests and conditions of each educational unit. Among the various values are developed, the implementation can be started from an essential value, simple, and easy to perform in accordance with the conditions of each school / region. That is clean, comfortable, disciplined, polite and courteous.

The education process is based on the totality of the psychological character that covers all potential human individual (cognitive, affective and psychomotor) and functions in the context of the totality of sociocultural interaction within the family, the education unit, and the community.

Categorizing the value is based on the consideration that the essence of the behavior of a person of character is the embodiment functions totality of psychological cover the entire potential of the human individual (cognitive, affective, and psychomotor) and functions of the totality of the socio-cultural context of interaction (in the family, the education unit, and the public) and last a lifetime. Configuring the characters in the context of the totality of psychological and sociocultural processes can be grouped into: (1) heart manner (spiritual & emotional development); (2) think manner (intellectual development); (3) sports and kinesthetic (physical and kinesthetic development); and (4) the feeling and intention manner (affective and creativity development). This process holistically and have a coherent and complementary interrelations.

    D.  Local Wisdom Based Learning Foundation

1. Historical Foundation

Local knowledge can be sourced from a local cultural community. In historical perspective, local knowledge can shape local history. For the study of local history is the study of life community or communities of a certain environment in the dynamic development in various aspects of life. Widja (Koentjaraningrat, 1986). Early establishment of local wisdom in a society generally not known exactly when such wisdom appears. In general, formed starting from the community do not recognize text (“praaksara”). This praaksara tradition which gave birth to the oral tradition.

Historically oral tradition much to explain about the past of a society or a community origins. The development of this oral tradition can be a belief or faith community. In people who do not recognize text contained an effort to devote his past experiences through stories transmitted orally and continuously passed down from generation to generation. Inheritance is done with the aim of becoming the next generation of people who have a sense of ownership or a love story of her past. The oral tradition is a way to pass on the history of the people who do not know the writing, in the form of a verbal message in the form of questions that have been made in the past by the generation that lived before the generation now.

2. Psychological Basis

Psychologically local wisdom based learning provides a psychological experience to students as observers and implementing activities. The impact of psychological bias seen from the courage of students in asking about his ignorance, present their views, presentation to the class, and communicate with the public. With the use of the environment, the needs of students on psychological development will be obtained. Because the environment is one of the factors that influence the formation and development of individual behavior, both the physical environment and socio-psychological, including the study. Against these environmental factors some are calling it a meaningful empirical experience.

III. Conclussion

A.   Local wisdom is a comprehensive and wide phenomenon. The scope of local wisdom is many and vary so it is difficult to limit space. Traditional wisdom and modern wisdom are different from local wisdom. Local wisdom focused on place and locality of the wisdom not on generation. Local wisdom could be just appeared in a community as the result of interaction between the people, nature, and culture.

B.   Local wisdom consist of 5 (five) dimensions which are: local knowledge, Local value, Local skill, Local sources, and Local mechanism decision.

C.   Implementation of character education has identified 18 values derived from religion, Pancasila, culture and national education goals, namely; (1) religious, (2) honest, (3) tolerance, (4) discipline, (5) hard work, (6) a creative, (7) independent, (8) democratic, (9) curiosity, (10 ) the national spirit, (11) love of the homeland, (12) the achievements, (13) friends / communicative, (14) love peace, (15) likes to read, (16) care about the environment, (17) social care, and ( 18) responsibility.

D.   Local Wisdom Based Learning Foundation, namely; historical foundation, and

psychological basis. In historical perspective, local knowledge can shape local history. For the study of local history is the study of life community or communities of a certain environment in the dynamic development in various aspects of life. The impact of psychological bias seen from the courage of students in asking about his ignorance, present their views, presentation to the class, and communicate with the public.

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