Advances in Social Science, Education and Humanities Research (ASSEHR), volume 247 International Conference on Science and Education and Technology 2018 (ISET 2018)

Learning Development Through Local Identity and Multicultural: Papuan-Ness High School Students Jayapura

Susanto T. Handoko1, Wasino Wasino2, Masrukhi3, Hamdan Tri Atmaja4 1,2,3,4Graduate School Universitas Negeri 1Corresponding email: [email protected].

Abstract The main problem of history learning in is the alienation of students with the content lessons. Because most of the historical content is far from the reality of everyday life of the students because of the setting and locality generally from outside Papua. Therefore, history learning must emphasize the social and cultural aspects of Papua. This study aims to describe Papuan-ness identity of high school students in Jayapura. This study was conducted by using a qualitative research design. Furthermore, the subjects of this research included the native Papuan high school students and the high school students from mixed marriage (Papuan and non-Papuan) in Jayapura. Data collection employed observation, interviews, and the document method. Particularly, data analysis technique used interactive analysis. The result showed that there were two categories of Papuan-ness identity of the high school students in Jayapura: local identity and multicultural. Development of learning history in Papua in accordance with local identity and multicultural should be done immediately. Materials on local identity make history education more meaningful and cultivate students critical power.

Keywords: learning development, local identity, multicultural, papuan-ness, high school students.

1. Introduction history learning should not merely serve to The rapid development of science, provide historical knowledge as a collection of technology and information now needs historical fact information but also aims to attention from the educational point of view, awaken learners or raise awareness of its including history learning. History learning are history. Meanwhile, Soedjatmoko (Agung, required to contribute in the development 2014: 127) history learning should be process of the Indonesian nation both now and organized as a common avenue of educators in the future. However, history learning is still and learners. In this conception, it is not a rote often considered a past that no longer has fact but a joint research between educators and relevance to the present or the future. History learners. The issue of history learning is of learning are still considered unimportant and course also a problem for education neglected in the national education system. stakeholders in Papua. In the context of Papua History learning tends to be just a process of the problem can be identified more specifically tranfer of knowledge so that as education from both the student side, the history teacher, praxis can not be actualized optimally and the content of the lesson. (Pramono, 2012: 239-240). This led to history The main problem of history learning in learning being a boring and less useful subject Papua is the alienation of students with the (Nafi’ah., & Utami, 2017: 103; Putro, 2012: content lessons. Because most of the historical 208). Another factor is that most teachers still content is far from the reality of everyday life tend to use expository learning strategies; the of the students because of the setting and use of resources and learning media are less locality generally from outside Papua. varied (Sutrisna, 2012: 48; Wahyuni, 2012: Therefore, history learning must emphasize the 119; Sutiyah, 2013: 121). social and cultural aspects of Papua. Historical According to Supriatna (2012: 122) education not only emphasizes national History not only emphasizes national development, but also incorporates local issues development but also incorporates local issues that are more relevant to student interests. that are more relevant to the interests of Learning history like this makes students as an students. Historical learning like this can be active learner as well as a perpetrator of presented using various approaches by making history in his era. Thus, the research question students as active learners as well as the is ‘How is Papuan-ness identity of high perpetrators of history in his era. Referring to school students in Jayapura? The purpose of Kartodirdjo's opinion (Suryani, 2013: 209) the research was to analyze Papuan-ness

Copyright © 2018, the Authors. Published by Atlantis Press. 522 This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). Advances in Social Science, Education and Humanities Research (ASSEHR), volume 247 identity of high school students in Jayapura. 3. Results and Discusiion Materials on local identity (Papuan-ness) make 3.1 Papuan-ness Indigenous Papuan history education more meaningful and High School Students in Jayapura cultivate students critical power. Papuan-ness indigenous Papuans High School Students in Jayapura based on five 2. Method indicators (ethnics, races, language, ideology This study was a qualitative explanative and symbols) are grouped into two categories research based on the facts in the field (Afwan, 2015; Anwar & Cangara, 2016; (Creswell, 2014). Triangulation technique was Pamungkas, 2015 & 2016; Supriyono, 2014; applied by conducting: (1) an observation of Trajano, 2010; Widjojo, (Ed.), 2009: Zuhdi, social situation in Jayapura; (2) a deep 2017): (1) Local Identity (Ethno-Nationalism), interview with six respondents from tenth, and (2) Multicultural. Local Identity meaning eleventh, and twelfth grade of the native the growing ethno-nationalism of tribes in Papuan high school students and other six Papua and spirit the formation of awareness of respondents from tenth, eleventh, and twelfth ethnic identity. The ethnic identity is stronger of Papuan high school students of the mix than the Papuan identity. Multicultural marriage between native Papuan and non- meaning diversity of Papua: language, culture, Papuan in two public high schools, SMA ethnicity and ideology - spirit the unity of the Negeri 1 and SMA Negeri 2, as well as two Papuan people. private schools, SMA Muhammadiyah and Based on Table 1, First, the Local Identity SMA Taruna Bakti in Jayapura; (3) Category or Ethno-Nationalism attached to documentation, including literature resources Robert and Viktor. Based on ethnicity, the two on Papuan-ness, ethno-nationalims and students came from the Central Mountain multicultural; (4) inductive data analysis which region of Papua namely (Jayawijaya) constructed theory from the data in the field; and Pegunungan Bintang. In terms of race, (5) a purposive sampling technique was used both students are Melanesian race which is the to determine the informants from the native original race of Papua. The local languages Papuan students and the mix Papuan students. they use in the family environment, All data gathered, especially no. 2 was used to hostel/dormitories (Viktor), and social answer the research question on how Papuan- environment in group of both students. From ness identity of the high school students in the aspect of ideology, Robert adheres to Jayapura. Therefore, the finding emphasized Catholicism, while Viktor embraces Ptotestan on interpretation, or meaning rather than religion. The identity of Christianity provides a generalization on broad analysis. Researchers strong legitimacy to the identity of the Papuans use the main frame of reference of Bourdieu's - the Indigenous Papuans is identical with Piere theory about the relationship between the Christianity. The tribal identity of both concepts of habitus, arena, and capital students is very prominent. The symbol (Adib,2012; Bourdieu, 2016; Harker., Mahar., attached to them is the use of Papuan batik & Wilkes, (Ed.), 2009; Setyawan, 2017: 18- cloth as one of the official school uniforms in 19); and supported by Albert Bandura's theory Jayapura. Other symbols known to the two of human behavior in the context of reciprocal students are honai, noken, tifa, and typical interactions between cognitive (person), food of Papua (Central Mountain) that is behavior, and environment (Schunk, 2012: hipere. 160-168).

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Table 1 Papuan-ness Indigenous Papuan High School Students in Jayapura INDICATOR CATEGORY Local Identity Multicultural (Ethno-Nationalism) Robert Viktor Nancy Nando Obed Richard Ethnics Papua Papua Papua Papua Papua Papua (Port (Wamena) (Pegunung ( (Ayamaru) (Bonggo/ Numbay) an / Biak) Sarmi) Bintang) Races Melanesian Melanesia Melanesian Melanesian Melanesian Melanesian n Language Regional Regional Regional Regional Regional Regional languages languages languages languages languages languages are spoken are spoken are limited are limited are limited are limited at home, at home, in in in in hostel, hostel, communicat communicat communica communicat social social ion between ion between tion ion between environment environme parents parents between parents (in group) nt (in parents group) Ideology - Catholic - - Protestant - Protestant - Protestant - Protestant - Identity Protestant - - - - Tribal - Identity Understandi Understandi Understan- Understandi Tribal ng, attitude, ng, attitude, ding, ng, attitude, behavior of behavior of attitude, behavior of Papua Papua behavior of Papua diversity diversity Papua diversity diversity Symbols Cenderawas Cenderaw Cenderawas Cenderawasi Cenderawa Cenderawas ih bird, asih bird, ih bird h bird, Batik sih bird, ih bird, Tifa, Honay, Noken, Noken, Tifa, Papua, Batik Ondoafi, Noken, Batik Honai, Batik Papeda Papua Papeda, Batik Papua Papua Batik Papua Papua, Hipere Source: Processed by researchers from the results of interviews with Indigenous Papuan High School Students of Jayapura

The second is the Multicultural Category uniforms in Jayapura. Other known symbols attached to Nancy, Nando, Obed, and Richard. are bird of paradise, ondoafi, Raja Ampat, From the ethnic aspect, Nancy comes from the Puncak Kartenz, National Hero of Indigenous Manokwari-Biak, Nando from Ayamaru Papuan, and Papuan special food that is (Meybrat/), Obed from Bonggo/Sarmi, papeda. and Richard from Port Numbay/ Jayapura. The four students are from the Melanesian race 3.2 Papuan-ness Mixed High School which is the original Papuan race. The local Students in Jayapura language is used is limited in communication Papuan-ness Mixed High School Students between parents (family). Meanwhile, in Jayapura based on five indicators or capital ideologically, the four students are Protestant. (ethnics, races, language, ideology and In the four students grew understanding, symbols) are grouped into two categories: (1) attitudes, behavior diversity of Papua. The Local Identity (Ethno-Nationalism), and (2) symbol attached to the students is the use of Multicultural. Papuan batik cloth as one of the official school

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Table 2 Papuan-ness Mixed High School Students in Jayapura INDICATOR CATEGORY Local Identity Multicultural (Ethno-Nationalism) Cintya Nissa Stefan Nana Rahmat Tantri Ethnics Biak- Sorong/Jawa- Wamena-Jawa /Palem- Bugis- Biak/Ternate- bang-Biak Kaimana/Bugis/ Jawa/Sunda China Races Melanesian - Melanesian – Melanesian- Austronesian- Austronesian- Austronesian- Austronesian Austronesian Austronesian Melanesian Melanesian- Melanesian Yellow race Language Regional Regional Regional Regional Regional Regional languages are languages are languages are languages are languages are languages are limited in limited in not used at limited in not used at not used at communication communication home communication home home between parents between parents between parents and children and children and children Ideology - Protestant - Protestant - Protestant - Protestan - Islam - Islam - Identity - Identity - Identity - Understanding, - Understan- - Understan- tribal tribal tribal attitude, behavior ding, attitude, ding, attitude, of Papua behavior of behavior of diversity Papua diversity Papua diversity Symbols Cenderawasih Cenderawasih Cenderawasih Cenderawasih Cenderawasih Cenderawasih bird, Batik bird, Batik Papua bird, Batik bird,, Batik Papua bird, Batik bird,, Batik Papua Papua Papua, Honai, Papua, Puncak Arc, Arrow, Kartenz, Raja Tifa, Mountain, Ampat, and Jayawijaya Asmat Source: Processed by researchers from the results of interviews with Mixed High School Students of Jayapura

Based on Table 2, The first is the Local The second is the Multicultural Category, Identity Category or Ethno-Nationalism which is attached to the self Nana, Rahmat and attached to Cintya, Nissa & Stefan. From the Tantri. From the ethnic aspect, Nana is a ethnic aspect, Cintya is a mixture of ethnic mixture of marriage patterns between non- Sorong/ with Manado; Nissa is a mixture Papuan (father: Padang/) with of ethnic Biak with Makassar; and Stefan is a Papuan women (Biak). Meanwhile, Tantri, mixture of ethnic Wamena with Java. In the following the pattern of marriage between a context of mixed marriages there are several mixed father of Papua and non-Papuan (Biak- patterns, namely marriage patterns between Ternate) who married non-Papuan women indigenous Papuan men and non Papuan (Java-Sunda). Furthermore, Rahmat, the result women or migrants - as in the case of Nissa of a marriage between a non-Papuan father (Biak-Makassar) and Stefan (Wamena-Java). (Bugis) who is married to a mother (mix: Next, the pattern of marriage between mixed Kaimana-Bugis-China). However, the three Papuan and non-Papuan (father) married to students still use the name of the Papuan clan - non-Papuan women (mothers) - as in the case including non-Papuan fathers. As for race of Cintya (Sorong /Java-Manado). Meanwhile, indicator, Tantri is the result of marriage from the aspect of race, the three students are a between Melanesian-Austronesian race and mixture of the Melanesian-Austronesian race. Austronesian race. Nana is the result of In family communication, local language is marriage between the Austronesian race and used limited between parents and children. the Melanesian race. Meanwhile, Rahmat, the Ideologically, the three students are Protestant. result of a more complex race mixing of The construction of the local identity of the Melanesia-Austronesian-Yellow race. In the three students is a tribal thickness such as three students that regional language is not values, and local traditions. In the three used in the family. From the aspect of students attach Papuan batik symbols that are ideology, Nana is Protestant, while Rahmat worn as uniforms on a certain day each week and Tantri are Muslims. In the three students based on the discipline of each school. The have formed understanding, attitude, behavior other Papuan symbols such as: cenderawasih diversity of Papua. Meanwhile, the symbols bird, honay, arrow, bow, tifa, about inherent in the daily practice of students are geographical location: mountains and batik Papua which is designated as school Jayawijaya. uniform. The most familiar symbol of the three

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students is the Cenderawasih Bird that is only for History Learning” Course”. present in the Land of Papua. Other symbols Paramita: Historical Studies Journal, are Honai, Bows, Arrows, Tifa, Mount 27(1), 103-112. Cartenz, Wamena, Jayawijaya, Raja Ampat, Pamungkas, C. (2015). Sejarah Lisan Integrasi and Asmat. Papua Ke : Pengalaman Orang Kaimana Pada Masa Trikora dan 4. Conclusion Pepera. Jurnal Paramita, 25(1), 88-108. There were two categories of Papuan-ness Pamungkas, C. (2016). Muslim Papua dan identity of the high school students in Muslim Pendatang Pertarungan Identitas Jayapura: Local Identity (Ethno-Nationalism) Antara Ke-Indonesia-an dan Kepapua- and multicultural. Local Papuan identity an. Jurnal Kawistara (6)3, 225-324. (Papuan-ness) is important to be developed in Pramono, S.E. (2012). Perbaikan Kesalahan High School students. Growing Papuan-ness Konsep Pembelajaran Sejarah Melalui can strengthen the national identity Metode Pemecahan Masalah dan (Indonesian-ness). The fact that Indonesian Diskusi. Jurnal Paramita, 22(2), 238- nationalism is made up of a collection of local 248. nationalism (ethno-nationalism). Putro, H.P.N. (2012). Model Pembelajaran Sejarah Untuk Meningkatkan Kesadaran 5.References Sejarah Melalui Pendekatan Inkuiri. Jurnal Paramita, 22 (2), 207-216. Adib, M. (2012). Agen dan Struktur dalam Schunk, D. H. (2012). Learning Theories An Pandangan Piere Bourdieu. Jurnal Educational Perspective. Diterjemahkan BioKultur, 1(2): 91-110. oleh Eva Hamdiah dan Rahmat Fajar. Afwan, B. A. (2015). Mutiara Terpendam Teori-Teori Pembelajaran: Perspektif Papua: Potensi Kearifan Lokal untuk Pendidikan. : Pustaka Perdamaian di Tanah Papua. Pelajar. Yogyakarta: Sekolah Pascasarjana Setyawan, D. (2017). “Gerakan Intelektual UGM. Kolektif Komunitas #Ayokedamraman Agung, L. S. (2014). Pengembangan Model dalam Pemberdayaan Warga KKBB Sebagai Upaya Peningkatan Membangun Pariwisata Alam dan Kualitas Pembelajaran Sejarah SMA Di Ekonomi Kreatif”. Jurnal Nizham, 5(2), Solo Raya. Jurnal Paramita, 24(1), 126- 15-28. 136. Supriatna, N. (2012). Penggunaan Konsep Anwar, R & Cangara, H. (2016). Rintangan Ilmu Sosial Dalam Konstruksi Komunikasi Antar Budaya dalam Pembelajaran Sejarah Kritis. Jurnal Perkawinan dan Perceraian Etnis Jawa Paramita, 22(1), 143-156. dengan Papua di Kota Jayapura (Suatu Supriyono, J. (2014). “Diskursus Kolonialistik Strategi Manajemen Konflik dalam dalam Pembangunan di Papua: Orang Hubungan Interpersonal Pasangan Papua dalam Pandangan Negara”. Suami Istri). Jurnal Komunikasi Kareba, Jurnal Ultima Humaniora, (2)1, 59-78. 5(2), 273-285. Suryani, N. (2013). Pengembangan Model Bourdieu, P. (2016). Arena Produksi Internalisasi Nilai Karakter Dalam Kultural: Sebuah Kajian Sosiologi Pembelajaran Sejarah Melalui Model Budaya. Yogyakarta: Kreasi Wacana. Value Clarification Technique. Jurnal Creswell, J.W. (2014). Research Design: Paramita, 23(2), 208-219. Pendekatan Kualitatif, Kuantitatif, dan Sutiyah. (2013). Upaya Guru Sejarah Dalam Mixed. Yogyakarta: Pustaka Pelajar. Menyiasati Tuntutan Pemanfaatan ICT Harker, R., Mahar, C., & Wilkes, C (Ed.), Dalam Pembelajaran Di SMA. Jurnal (2009). (Habitus x Modal) + Ranah = Paramita, 23(1), 114-125. Praktik: Pengantar Paling Komprehensif Sutrisna, E. (2012). Strategi Guru Dalam kepada Pemikiran Pierre Bourdieu. Pembelajaran IPS (Studi Eksploratif Yogyakarta: Jalasutra. Pelaksanaan Pembelajaran IPS Di SMP Nafi’ah, U., & Utami, I.W.P. (2017). – Wilayah Kabupaten Pati. Journal of Development of Sigil Based E-Book As Educational Social Studies (JESS), 1(1), Media for “Technology and Information 48-54.

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