ABSTRACT
The
diversity of Indonesia in terms of ethnic, tribe, and culture or others should
actually show the originally of them. At the same time, the originality also
needs to have great norm that can be main source of inspiration and way of
life. Educational values, local wisdom, norm, and rules in Kampung Naga has a
relationship with culture heritage. The objective of the study is, first, how
the local wis dom keep in daily life in Kampung Naga community to keep survive
and protection. Second, to analyse how the educational values can be explored continually and the
last how the local wisdom can be exist by heritage to the next generation of Kampung
Naga Society. The qualitative technique
approach is applied by collecting observation data, dept interviews, and
documentation The results show that, first, the local wisdom are transferred
and passing from generations to generations through family unit and local
community. Daily behaviour and attitude, fashion manner, cooking, domestic
activities, and paddy rice field culture are transmitted through member of the
family or household. The adat leaders, the elders, and the local ulama are not
involve in these matters. Meanwhile, community rituals, forest usage and its
taboo, cultivation at forest area, as well as housing construction are
transmitted through community sphere in particular adat leaders, the elders,
and the local ulama. The second result is educative values dan local wisdom are
transferred by natural daily activities from their parents at home and by
ceremonial in Kampung Naga.
Keywords:
Educative
values, local wisdom, and cultural
transferred
A. Research Background
The diversity of Indonesia in terms of ethnic,
tribe, and culture or others should actually show the originally of them. At
the same time, the originality also needs to have great norm that can be main
source of inspiration and way of life. History, basically, shows the
characteristics of each ethnic. For example Batak people tend to have several
characteristics such as expressive, gentle. Then Madura. Madura people is well
known for its high confidance. While China people tend to be hard work. Above all, each
ethnic has similar characteristics which are hospitality and careness
especially to the environment around them. All the characteristic showed do not
come without any efforts, the need a very long time with long process. The
process makes the characteristics become a culture which turn into tradition
having good norm reflected in people daily life. On the other hand, the good
norm it self is decreasing from time to time. It now only becomes symbol which
is meaningless. Even recently, the culture also becomes nonsense. There are a
lot of factors that reduces it. They are because of the less of people ability
in defining the culture and norm creatively. Besides, it become worse because
of the issue of globalization.
In this democracy era, it seems that people can do
anything they want. According to Kartodirdjo, (1993 :51) state that the
historical value basically shows particular continued. National history which
is multi-dimension has several functions such as, preventing racism, giving
more intellectual knowledge, preventing capitalism. This means that local
norm/value need to be in line with life
dimension to create an agreement of national community to support the
development of a country. The history allows people to the understanding of
past experience of people or nation.
Indonesia, now, is not only in the middle of
decreasing process of value which actually should be hold and applied by all
people, but also it is in the process of changing the good norms to bad characteristics
such as greedy, and arrogant. With this process of decreasing norm, the people
life becomes worse and harder leading to violence and worry and feel unsaved.
On the other hand, Sumardjo, (2007 :24), states,
history is past experiences enabling people to be better and wishes. Besides,
they themselves need to be able to take good lesson to be their basic and
inspiration to take actions in the future.
Based on that explanation, the writer concludes that
wise people are those making the good past experiences as their consideration
to take action in the future. Therefore, the things that they do will be better
and meaningful. Moreover, today should be better than yesterday and tomorrow
should be better than today. This awareness should be developed by all people
and should be understood well to brave good consideration for taking any actios
or plans in the near time. The decision of having purpose of life should also
in line with right choice of strategy and method. Therefore, it also needs
several factors to achieve good norms and values.
Based on this phenomenon, the writer intends to know
about educational value which are
available in Kampung Naga Tasikmalaya. Then the writer will conduct a research
entitled “Educational Value Entailed in the Norm of Kampung Naga Tasikmalaya”.
B.
Research Problem
Based on the background explained, the writer wants
to determine about how is the educational value entailed in local norm/value in
Kampung Naga Tasikmalaya ?
Besides, the research
problems will be mentioned as follows :
1.
How is the local value in Kampung Naga
Tasikmalaya ?
2.
How is educational value reflected in
local value in Kampung Naga ?
3.
How can educational value be manifested
among people in Kampung Naga ?
C. Research Aims
1.
General Aim
To determine educational value reflected
in local norm/value in Kampung Naga
2.
Specific Aims
a. To know definition and classification
of educational value reflected in local value
b.
To know how far local value can be shown in Kampung Naga
c. To know how far
people in Kampung Naga try to manifest the value to the young generation.
The
Definition of Local Wisdom
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.
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.
The
Characteristic of Local Wisdom
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
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.
Classification Value
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
Object of Research
The
research took place in Kampung Naga Tasikmalaya. The choice of this place as
because the writer wanted to known deeply of educational value entiled local
genius of this place. Besides that trying to get more information which is
necessary and useful for young generation. Also, the writer has great eager to
take Kampung Naga as a unique from other region.
Method Research
The
aim of research is to get the point of view as explicit about educational value
entiled in local value in Kampung Naga Tasikmalaya. The research used
qualitative approach. It means that the writer hopes that all the theories of l
ocal genius in Kampung Naga is similar with what the writer has done. Meanwhile,
Moleong (2006 : 4) stated that qualitative research is a tradition in social
studies as a fundamental depend from observing to the human not only personally
but also environment. Moleong also added that the goal of qualitative research
is how far the understanding of the phenomenon in one society it self. Looking
forward of behavior, attitude, daily life, language, tools, religion and art.
The writer want to know weather this research gets descriptive data by as an
instrument key, and the technique using collective all data, analysis, and
conclude by the sentences.
Data Source
The
research used qualitative approach. So hopefully the research would get data by
natural setting. Data collective to be done in this research and using primer
data to support research result. This primer data gained from subject research
such as Kuncen, Lebe, Punduh, and
older people surrounding Kampung Naga. According to Sugiono, (2008 :309) said
that data collecting in qualitative research to be done by natural condition,
primer data source, and collecting data technique gained by participant
observation, dept interview, and documentation. All the participant was planned
before research.
Based
on the explanation above, primer data source and collecting data technique
gained by direct dept interview to the research object so the writer gained
accuracy information and credibility.
Secondary Data
This
research, not only gain the data from primer data by dept interview, but also
using secondary data which researcher gain information or data from collecting
of documentation, heritage, and building in Kampung Naga.
The
benefit of qualitative approach is that the information is richer and has a
deeper insight into the phenomenon under study.
Instrument Research
According
to Creswell, (1998 : 261) said that the researcher is the main instrument in this research. The
writer collect all the data they need such as documentation, observation, even
dept interview which has designed with knowledge and suitable method. Besides
that, the writer continues to dig more information in the area.
Data
Collection Technique
According
to Sugiono, (2011 : 225), said that there are two kind of sources data, primer and secondary. Primer source means
direct data which can be found in the field by observation, and direct
interaction. While secondary data is gained by all documentations and
heritages. From those sources, primer source is the most important things due
to more accuracy and valid.
Analysis
Data
The
process of analysis data can be done by coming to the subject research for many
time in term of getting more and more information needed. Miles and Huberman, (2007 : 23) said
that analysis data can be found by written or pictures. Also researcher can do
many visit and interact with the leader to dig more information.
Data processing can be done with several steps :
1.Data Reduction
Whenever all the data is gained, data has to
organized and somehow meaningfully reduced even reconfigured. Miles and
Huberman (1994) described the first of three elements of qualitative data
analysis as a data reduction. Data reduction refers to process of selecting,
focusing, simplifying and transforming the data that appearin written up fields
or transcriptions.
2.Data Display
Data display is a process that should be done after
data reduction is gained. Data displays goes a step beyond data reduction by
provide an organized, compressed assembly of information that permit
conclusion.
3.Conclusion and
Verification
Conclusion and verification is taken as the last
step or process from data reduction and data display. The conclusion would be
gained after all the data research was manage and try to arrange and display
the conclusion based on the qualitative research as the fact in the field.
Validity
of Data
According to Lincoln
and Guba (1985 :301) proposed four criteria for judging the soundness of
qualitative research and explicitly offer these as an alternative to more
traditional qualitative oriented criteria.
1.Credibility
The credibility criteria involves establishing that
the result of qualitative research are credible or believable from the
perspective of the participant in the research. Since from this understand the
phenomena of interest from the participant’s eyes, the participants are the
only ones who can legitimately judge the credible of the result.
2.Depandibility
The traditional qualitative view of reliability is
based on the assumption of replicability. Essentially it is concerned with
whether we would obtain the same result
if we could observe the same thing twice. But we can’t actually measuring twice
– by definition if we are measuring twice, we are measuring two different
thing. In order to estimate reliability, qualitative research construct various
hypothetical notions.
3.Confirmability
Qualitative research tends to assume the each
researcher brings a unique perspective to the study. Confirmability refers to the degree to which the result could
be confirmed or corroborated by others. There are a number of strategies for
enhancing confirmability. The researcher can document the procedures for
checking and rechecking the data throughout the study. Another researcher can
take “devil advocate” role with respect to the result, and this process can be
documented.
4.Transferability
Transferability refers to the degree to which the
result of qualitative research can be generalized or transferred to other
contexts or setting. From a qualitative perspective transferability is
primarily the responsibility of the one doing the generalizing. The qualitative
researcher can enhance transferability by doing a thorough job of describing
the research content and the assumption that were central to the research. And
finally, local wisdom can be used in
daily life.
Local
Wisdom In Kampung Naga Tasikmalaya
Generally, local values in society of Kampung Naga
is the combination between Sundanese culture and Islam. People in Kampung Naga
maintain the tradition of Sundanese values in order all the the community are
Moslem. According to Kuncen, the
leader of Kampung Naga, said that all
the people in Kampung Naga are Moslem. This can be seen of Mosque which is
located in the centre of the village. Beside that, all the children are going
to read the Al Quran every in the evening. The people do special ceremony whenever
harvest is coming. It means that the villagers of Kampung Naga respected to the
God called Dewi Sri.The Lebe is named
Ma’un also added that although people in Kampung Naga belief of the super
natural trust, but they are Moslem and it is kind of heritage culture from the
ancestor habit.
The local wisdom in Kampung Naga,
needs a deep contemplation, so that it can be rationally understood. Of all the
investigation of local wisdom, many of them do not involve rational thinking.
They just explain about myth which is reflected into custom, proverb, and traditional
ceremony.
This study is conducted based on
the assumption that local wisdom in society is expressed in the form of belief
and mythology, such as activity, traditional ceremony, and norm. It also
expresses in term of the utilization of environment in order to avoid disaster.
Traditional ceremony which is regularly held and the prohibition which is made
become a relaxation to receive what nature given. This prohibition is very
effective to adapt and mitigate disaster.
To maintain the local wisdom, it is
often introduced the term “taboo” or prohibition which means something that
cannot be done by the local society or visitors who come to their area. In
Naga, for instance, the visitors are not allowed to take something from
forbidden forest (hutan larangan atau hutan Keramat). This prohibition
is applied for both Naga society (daily) and visitors. Prohibition in custom
society is one of effective way in controlling the society from various
deviations coming from both insides and outside.
According to Hermawan,
(2012) states that local wisdom is similar to belief, understanding or
knowledge, and common practice or ethic, which guide human to behave in ecology
community. Indigenous knowledge involves common practice, knowledge,
perception, norm, and culture that should be obeyed, and it transmits from one
generation to another generation The form of local wisdom, in this case, can be
seen from knowledge system, social system, and cultural system which is
represented from environment management, customs that arrange society
relationship, and the result of artifact culture such as land used; house
material and architecture; the design and style of dress, utensils, and
ceremony. The value of local wisdom are formed through education process and it
started from their family. Environment also has a great influence to set up the character building of people in Kampung
Naga. To
every individual, a society is a place where indigenous education takes place,
therefore it is a place where there is the ability to adapt and interact with
the environment where they live. It is also called as education praxis that
resulted into non formal education the life long education concept.
The learning process is either intended
based on life experiences. The person be able to interpret life experiences is
that individual who attained education.
Based on the information and data
researcher gained, not only observation but also interview, people in Kampung
Naga have wish to think pattern and behavior as a result of unique local wisdom
education. Their education toward the value of local wisdom. Living together
side by side for each and together with the nature gives understanding the
balances of life. Human and nature have the rules that should be obeyed to
avoid something happened. It means that human process of learning culture value
through acculturation and internalization.
Local wisdom as the basic the way of think and
behave and it is reflected in daily life at society, manage the jungle as the
partner of life. People in Kampung Naga also has a simple life patterns, sense
of together good space for living and respect to Dewi Padi.
The customary institution function as informal
social control in the process of inheriting and realizing the local wisdom
value in life aspects. The leader called as
Pa Kuncen becomes the only prominent figure and also leader in the village.
These means that Kuncen has the obligation and responsible to inherit the local
wisdom values for generation to the young generation.
Local wisdom inherent in society
life, in which good values in local wisdom is expressed in traditional
ceremony, layout, cloth, settlement, and another cultural forms. These wisdom
values become the sublime culture of either society or nation, and therefore it
should be socialized into several ways which one of them is through habitual .
The local wisdom occurred and developed
of all the investigation of local
wisdom, many of them do not involve rational thinking. They just explain about
myth which is reflected into custom, proverb, and traditional ceremony.
This study is conducted based on
the assumption that local wisdom in society is expressed in the form of belief
and mythology, such as activity, traditional ceremony, and norm. It also
expresses in term of the utilization of environment in order to avoid disaster.
Traditional ceremony which is regularly held and the prohibition which is made
become a relaxation to receive what nature given. This prohibition is very
effective to adapt and mitigate disaster. Meanwhile, traditional ceremony,
layout, and another behavior which is showed in artifact culture became another
characteristic.
The form of local wisdom, in this
case, can be seen from knowledge system, social system, and cultural system
which is represented from environment management, customs that arrange society
relationship, and the result of artifact culture such as land used; house
material and architecture; the design and style of dress, utensils, and
ceremony.
To maintain the local wisdom, it is
often introduced the term “taboo” or prohibition which means something that
cannot be done by the local society or visitors who come to their area. In
Naga, for instance, the visitors are not allowed to take something from
forbidden forest (hutan larangan atau hutan Keramat). This prohibition
is applied for both Naga society (daily) and visitors. Prohibition in custom
society is one of effective way in controlling the society from various
deviations coming from both insides and outside.
Layout
The use of land in Kampung Naga is
divided into three areas: forest, village, and rice filed. Forest is located in
west and east. The west side of Kampung Naga is bounded by street, and there is
a hill covered by sacred forest, called Leweung
Keramat. This forest should not be used, it is left naturally. Forest is
considered as a sacred place since the is a grave of Sembang Eyang Dalam
Singaparna (an ancestor of Kampung Naga society) Leweung Keramat is believed as a source of holiness and goodness.
It is expected that Leweung Keramat
can bring the kindness to the village through some scared buildings, such as Bumi
Ageng (a place to keep heirloom and masque). Simply said, Bumi Ageung,
Mosque, and gathering place stay between Leweung Karamat and village.
Meanwhile, the east side of Kampung
Naga is bounded by Ciwulan river, and there is a hill covered by forest, called
leuwueng biuk/larangan. Every people are not permitted to take something
from this forest, expect for holy activity or taking a bath in traditional
ceremony. However, they can only take something outside the forest. They may
not come inside. The reason is the negative atmosphere in Leweung Larangan,
in which there are many apparitions there. Thus, Kampung Naga people are not
allowed to come inside the forest.
Kampung Naga village is divided
into three blocks (zones). The first zone is clean zone. It is located on the
middle of Kampung Naga. It consists of house, mosque, place to keep rice (leuit),
and public building. Second zone is dirty zone. It is located on the right side
of the village. It consists of toilet, livestock, saung lisung, and a
large pond in front of the village. The last zone is open space. It is located
on the south side of the village. It has a function as a breaker with dirty
zone.
Houses
Settlement is built on sloping land
around 27, with terraces system. Housing is arranged to be 6 floors or sengkedan.
Each floor or sengkedan consists of 15 to 21 houses, depending on the
vast of the land. The wall of the house is hold with stones which is neatly
arranged and glued by the clay. From one sengkedan to another sengkedan
is connected by stones stairs. Due to land limitation, the number of
housing in Kampung Naga is not developed. House architecture form one house to
another is similar, in term of direction, size, and material. All of these have
been organized by customary law, and the society does not want to break this
custom. For those who want to have a house from wall and modern utilities, they
can build it outside Kampung Naga. This condition becomes the form of social
tolerance, in which simplicity and utility become typical character of Kampung
Naga that does not fade by the time.
House should be built from bamboo
and wood. The form is similar like stage. The direction of the house is
similar, which is west and east. The front side of the house faces in north or
east. The floor of the house is also made from bamboo (palupuh), and a
roof is made from palm leaves or tepus leaves. The pole and house is
generally builtt based on the knockdown system, without nails or another modern
utility.
House becomes the center of life
that is why building a home need some consideration which is appropriate with
belief value. The home shape is rectangular with size 5 × 8 meter, and it
should be stage house. There is wood or bamboo
Belief and Traditional Custom
Kampung Naga people are Moeslem.
Religion ceremonies done are: (1) desolating as meant of self-reflection. It is
done every Tuesday, Wednesday, and Saturday. On these days, tourist may not
come to Kampung Naga. (2) hajat sasih, bebersih, as a means to meet Sa
Naga (the descendant of Kampung Naga people who those who lives outside) and
Kampung Naga society (3) Marriage and another ceremony in accordance with
Moslem. Prohibition (taboo) should be obeyed without any reasons. Therefore,
the society do not know of why they should do and do not do something.
Following the ancestor become the only reason of why they should follow some
rules. The law of cause and effect is believed as a consequence they should be
received if they break the rules.
Livelihood
Kampung Naga society lives from
farming, by cultivating the field and huma (tegalan). Agriculture land
is located in the north and south side of the village. Field is very supported
with a good irrigation, rainfall, and equipped technical irrigation, so that it
can be plant through the year. Although the agriculture system is subsistent,
food crisis have not occurred in Kampung Naga. Paddy has both economical and
magical value. The reason is that rice becomes the main food which supports the
life. Planting paddy is a must, even though it can combine with other types of
paddy. Planting paddy is treated as people, Dewi Sri, who should be appreciated
through several ceremonies. Big paddy planting season is 6 month. It is meant
that one year can be harvested twice. Paddy is taken with ani-ani (entem)
and tied up in the form of geugeusan. It is then put in leuit,
which is located outside the house. Paddy that has been pounded into rice is
put in certain room, namely padaringanor goah. The last paddy
taken will be made into 7 eundan or paddy mother. It will become stock,
and will be kept until several years.
Knowledge System
Knowledge system is manifested in
the forms of ideas, value, norms, rules, etc., and it cannot be touched.
Cultural form of an idea stays on the mind. The realization of idea can be seen
from proverb, norm, and ethics which become guideance for society to behave.
Knowledge system can be seen in the form of proverb and life philosophy, such
given in the following:
Teu saba, teu
boga, teu banda, teu weduk teu bedas, teu gagah, teu pinter (do not go anywhere, do not have any wealth, do not have
physical strength, and is not smart)
Panyaura ngancang temonan,
pamundut gancang caosan, parentah gancang lakonan. It means that if you have an invitation, you should
quickly go. If you have a request, you should quickly fulfill it, and if you
have a command, just do it quickly.
Therefore, Kampung Naga society
maintains their nature for their survival and their descendant survival.
Stratification
in Kampung Naga
Ficture
1: Stratification in Kampung Naga
Kuncen
is the leader of the village. He is responsible for maintaining over whole of
local wisdom and heritages. At this time, The name of the leader is Ade
Suherlin.
Lebe
is the one who incharge of spiritual ceremonies.
Punduh
is someone who has job as ngurus laku
meres gawe, means responsible for keep watching the rules and regulation in
Kampung Naga.
Conclusion
Generally, according to the research conclusion, it
is known that educational value entiled in local wisdom in Kampung Naga is the
way of thinking and behavior as a conformity and obedient toward local wisdom.
They use and preserve the environment, maintaining harmony between life needs
and environment requirements. Local wisdom
is combining of culture value with Islam and it reflected in proverb and
life philosophy teu saba, teu banda teu
boga, teu wedus teu bedas, teu gagah teu pinter, dan amanat ti kolot
sacekap-cekapna sakieu wae (do not go anywhere, do not have any wealth, do
not have physical strength, and it is not smart, that is all). Educational
value is reflected in informal and non formal education started from their
family with the proverb : parentah
gancang lakonan panyaur geura temonan, pamundut gancang caosan (order and
request should be done immediately, whenever is called, come immediately, and
the rule must be implemented. Educational value entiled in local wisdom should
be reflected by non formal and informal education started from their families
and environment. The customary is the managing and quality controller of the
local values so each individual in Kampung Naga has the responsibility and it
is compulsory to self actualizes the local values in daily activities.
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Hubberman (2007), Analisis Data Kualitatif dan Sumber Tentang Metode-Metode
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Curriculum Vitae
Full
Name : Prof. Dr. Endang
Komara, M.Si
Date
of birth : Purwakarta 19st
July 1964
Occupation : Lecturer at the Magister of Social
Studies STKIP Pasundan Indonesia
Religion : Islam
Marital
Status : Married
Education : Doctoral Program (S3),
Social Science from Padjadjaran University
(UNPAD), 2003
Address : Jl Jati Indah IV No 6
RT 9 RW 10 Kelurahan Gumuruh Kecamatan
Batununggal Kota Bandung 40275 Indonesia
Email : endang_komara@yahoo.co.id
Contact : 08122010150
Full
Name : Saeful Rahman
Date
of birth : Bandung 31st
August 1974
Occupation : Teaching at Laboratorium Senior
High School UPI Bandung
Religion : Islam
Marital
Status : Married
Education : Post Graduated Studies
(M.Pd) from STKIP Pasundan Cimahi (2017)
Sarjana Degree (S-1) English Dept. UPI
Bandung (1997)
Address : Jl. Dr. Setiabudhi Blk
111 Bandung
e-mail : saefulrahman1974@gmail.com
Contact : 081 321 2424 97
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