Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38

VALUES OF LOCAL AWARENESS OF BADUY AS A SOURCE OF SOCIAL STUDIES LEARNING

Wulan Nurjanah1, Sariyatun2 Postgraduate Program History Education, Faculty of Education and Teacher Training Sebelas Maret University Corresponding Author: [email protected]

Received: 2020-05-31 Revised: 2020-08-12 Accepted: 2020-10-18

Abstract: This article describes social studies learning based on the values of Baduy local wisdom in environmental aspects as a learning resource. Environmental issues are still a challenge at this time because phenomena in various regions of the country show that environmental damage is still quite severe so that it affects natural conditions, especially erratic climate change. In addition, some of the impacts that arise are detrimental to humans. Social studies learning based on values of local wisdom Baduy can be an effort to instill a caring attitude of the learning environment for the purpose of Social Studies Learning is to prepare students as citizens who have knowledge, attitudes and values, skills which can be used as a social problem-solving skill and actively participate in community activities. Baduy people still have a rule called pikukuh as a principle in carrying out life activities while maintaining natural preservation.

Key words: Social Studies Learning, Local Wisdom, Baduy People

INTRODUCTION of waste that enters the Final Disposal Site Environmental issues are currently (TPA) in Air Sebakul, Sukarami Village, still the hottest topic in various countries. Selebar District, City reaches as This is because the impact of much 250 tons. In addition, garbage is also environmental damage is still happening in scattered around the beach. Therefore, this several countries. Starting from air pollution also affects the quality of clean pollution, floods, drought, to landslides. water along the coast of Bengkulu City Environmental damage that occurs as a (www.bengkuluinteraktif.com). result of human hand actions. As reported Floods with a height of 40 to 200 by www.liputan6.com, rampant defortation centimeters also occurred in Kotabumi activities, agricultural expansion, mining, Village, Grogol District, Cilegon City, and exploitation of wild animals have an . This flood caused several houses impact on destruction of 75% of wetlands. to be damaged and cars washed away. This Data from the Environment Office (DLH) flood is known as the worst flood for the of Bengkulu City, recorded that the amount last 13 years. One of the causes of this flood

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38 is the increased exploitation of the to increase the attitude of caring for the mountains around the city of Cilegon. community environment so that the Loggers cut the forest uncontrollably and environment is maintained and humans can the trees are reduced so that there is no live peacefully and safely. Environmental rainwater infiltration (www.viva.co.id). care can be enhanced through social studies On the other hand, the National learning that integrates local cultural Disaster Management Agency stated that values. the floods and landslides that occurred on Learning can shape the values / January 1, 2020 in Lebak social attitudes of students. The purpose of were the result of forest destruction and social studies education at the school level illegal sand mining activities. Through is to prepare students as controlling citizens aerial monitoring, BNPB found that the knowledge, skills, attitudes and values that area was experiencing severe forest and can be used to solve the problem of hillside damage and the conversion of personal and social problems as well as the forests to seasonal crops so that the area ability to take decisions and participate in had lost its strength and strength. Natural various community activities in order to vegetation controllers become a good citizen (Sapriya, 2012). In (www.kabar24.bisnis.com). Still in Lebak addition, social studies learning based on Regency regarding the damage local wisdom is very relevant if it is carried environment, the local government out in school learning because the objects reprimanded four sand mining companies of social studies learning are society and its located in Cimarga District. The four culture (Hermawan, 2012). companies were reprimanded for dumping Social studies learning based on sand waste directly into the Cisimeut and local cultural wisdom also has an important Ciberang river basins. The local role in shaping a caring attitude for the government has reprimanded companies community. The values contained in local that did environmental damage to build cultural wisdom can be used as lessons IPALs and not dump waste into rivers so as because they are full of myths, traditions not to cause environmental pollution and beliefs. Environmental wisdom as a (www.banten.antaranews.com). cultural value that develops deeply Based on reports from several mass community so that they are able to make the media, this is an indicator that the natural environment sustainable (Efendi, environmental awareness of the 2014). Local wisdom as a view of life in the community is still low, including in form of activities in the life of local Banten Province. Therefore, it is necessary communities in responding to the

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38 challenges and problems of life in meeting exception, there is one local ethnic culture the needs of all aspects of life, such as that still exists amid the current religion, social, culture and technology globalization. Baduy people live in (Suparmini et al., 2013) In a research Kanekes Village, , Banten conducted by Wiradimadja et al (2018) Province. They live in forests that are explained that the culture and local wisdom sacred to the local community. The belief of the Sundanese Wiwitan community of the Baduy people comes from the owned by the Kampung Naga community Sundanese Wiwitan teachings whose core is relevant to be material Social studies teachings are called pikukuh which means lessons and it is possible to be appointed as customary rules. These rules are the a source of social studies learning in formal absolute principles of life for the Baduy schools in West . The teachings of community and are not allowed changed. Sunda Wiwitan to the people of Kampung The rules of the Baduy community read Naga are a gacy from the culture of the “lojor teu meunang dipotong, pondok teu Sundanese people. Therefore, cultural meunang disambungan, mipit kudu menta, values and local wisdom in it can be used ngala kudu menta, ngali cikur kudu matur, to help modern society explore social gunung teu meunang dilebur, lebak teu values, conserve nature and also as a meunang dirusak, arey teu meunang mitigation of natural disasters. This dirusak, cai teu meunang dituba” which illustrates the character value of caring for means long must not be cut, short must not fellow humans and an attitude of caring for be extend, harvest must ask permission, the environment. Besides learn the culture take something must ask, take “Kencur” and traditional technologies from the local must talk, mountains must not be wisdom of the Sundanese people, this destroyed, valleys must not be damaged, learning activity at once introduce and vines should not be cut, water sources and preserve Sundanese culture to the younger rivers must not be converted”. generation. The values that are maintained by the Baduy community can be used as a source However, it cannot be denied that the of learning. Students can learn to protect materials about local culture that are and preserve the forest from the Baduy integrated into learning are still few. This is people, whose life aspects are close to of course unfortunate considering that each nature. Learning is a process for acquire region must have the values of local knowledge, skills, and habits so that cultural wisdom that can be used as a students become cultured individuals who source of learning. Banten Province is no are designed and designed to achieve

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38 effective and efficient learning goals. This permanent forest land, and land for means that the learning process can be settlement (Suparmini et al., 2013). used as an effort to form a caring attitude There is a difference in identity between towards the community environment. the Inner Baduy and the Outer Baduy. Learning objectives are not only shaping The Inner Baduy people wear white tops knowledge, but also students' attitudes and and black subordinates. The white color skills. These three aspects are interrelated symbolizes a clean, pure and honest heart. and must exist in students. Social studies Uniformity of clothing shows that there is subjects based on local cultural values can no difference between them, both in social be an alternative in shaping student status and others. Meanwhile, the Outer character. As stated by Sariyatun, values- Baduy people dress all in black. This based learning can foster appreciation and clothing is a symbol that they are free from pride in local culture so that students can existing regulations because they have been maintain and preserve local culture and influenced by external cultures form national identity. In addition, social (Maharani, 2009). The Baduy community studies learning becomes more powerful is led by a traditional leader called Puun. and meaningful (Sariyatun, 2013). Puun is the highest leader who has a relationship with the karuhun (ancestors) so Baduy Local Wisdom that puun is highly respected and obeyed by The Baduy people are located in the Baduy community. Puun is tasked with Kanekes Village, Leuwidamar District, determining the planting and harvesting Lebak Regency, Banten Province. period, implementing customary laws, and Geographically, it is located at 6º27'27 caring for sick people. In government “South Latitude - 6º30'0" South Latitude affairs, the leader comes from the puun and 108º3'9 "East Longitude - 106º4'55" descendants, which means they are bound East Longitude. The Baduy region is by kinship. A leader in government affairs divided into 2 areas, namely Baduy Tangtu who is in charge of completing worldly or Inner Baduy and Baduy Panamping or affairs such as being a liaison with national Outer Baduy. Inner Baduy consists of government, affairs administration, etc. Cibeo, Cikarwatan, and Cikeusik villages. played by Jaro. The education applied by Meanwhile, Outer Baduy consists of 54 the Baduy community is a non-formal villages. The geographical conditions of the approach which is carried out in homes. Baduy area consist of hills with three types The educational method applied is quite of land, namely land for agriculture, simple, namely learning with parents before the age of 10 and then learning under

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38 the leadership of a jaro or a local leader who agricultural products of the Baduy is close to them after the age of 10. Baduy community are sold and some are only for people apply education only to make ends personal use. meet. They are taught not to be smart, but In general, the Baduy community to be honest. Honest people are more able divides the area into 3, namely residential to obey the existing rules in the Baduy areas located in the lower area, namely in a environment than smart people. The source flat hill valley. This area is called “dukuh of learning for the Baduy community is a lembur”. The second area is the agricultural natural phenomenon that has been taught area in the central region. This area is used from generation to generation. For as intensive agricultural land, such as fields example, they are taught how to grow crops mixed garden and field. Furthermore, the while maintaining the environment so that third area is the upper area which is at the they know which areas can and should not top of the hill. This area is a conservation be used. In addition, they do not know area and cannot be used for farming and can electricity, vehicles, and use simple only be used for limited timber extraction. equipment. The Baduy community also The Baduy people refer to this area as uses art that is used in certain traditional “leuweung kolot” or “leuweung titipan” ceremonies. The art, namely, the regional which means old forest or entrusted forest song with the title Cikarileu and kidung / that must be preserved. They are so rhyme used in wedding customs, angklung obedient to these rules that no one dares to and lute musical instruments used in rice enter the area without the permission of the planting ceremonies and the weaving customary leaders. tradition. The main economic activity of the Baduy Local Wisdom Values as a Source Baduy community is farming. The farming of Social Studies Learning activities of the Baduy community also Based on the 2013 curriculum, the really maintain the integrity of nature. They values of Baduy local wisdom can be apply the principle of not making large- integrated into Core Competencies and scale changes to nature that can cause Basic Competencies at the VII grade of damage so that many prohibitions must be SMP, namely as shown in table 1. obeyed. Hence, activities planting rice or Table 1 Core Competencies and Basic other crops following the contours of the Learning Competencies Social Studies land and not making terraces. The irrigation Class VII system does not use an irrigation system No Core Basic but uses rainwater. Some of the Competency Competency

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38

1 Appreciate and 1 Showing educational live up honest aspects. behavior behavior, 3 Trying, 3 Presenting the honest mutual processing, and aftermath of discipline, cooperation, presenting, in the concept of responsible, responsible, concrete space care (tolerance, tolerant, and domains (location, mutual confident as (using, parsing, distribution, cooperation), demonstrated stringing, potential, polite, by historical modifying, and climate, face confident in figures of the making) and shape of the interact in an past. abstract earth, effective way Having domains geological, with social curiosity, (writing, flora, and environtment openness and reading, fauna) and and nature a critical calculating, interspace within attitude to drawing, and interaction in association and simple social fabricating) as existence problems. according to well as its Showing those studied in influence on manners, the same school human life in caring and and other economic, appreciating sources in the social, dissent in educational cultural, and social point of educational interaction view/theory. aspects. with environment and peers The following are the values of Baduy local promiscuity and existence wisdom that are firmly held by the Baduy 2 Understanding 2 Understanding community to this day, namely: knowledge the concepts (factual, of space conceptual, and (location, a. Loves the environment, Baduy's procedural) distribution, community love of the environment is based on his potential, curiosity about climate, face visible from the way of growing science, shape of the Baduy people who only utilize soil technology, art, earth, phenomenon- geological, contours without making terracing and related cultures flora, and utilizing rainwater for rice paddies or and eye- fauna) and looking events interspace fields. It is done because they are interaction in worried that it will undermine the Indonesia as well as its existing natural order. effect on

human life in economic, b. Honesty. The honest behavior of the social, Baduy community is shown with their cultural, and aim of educating children but to

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38

become honest people, not smart In addition, the cutlery owned must people. According to them, smart match the number of family members. people will always seek maximum benefit for their own interests. Observing the values of Baduy local cultural wisdom that have been mentioned c. Mutual cooperation. Mutual above, these values can be an alternative cooperation activities carried out by source of social studies learning, especially the Baduy community are between in the area of Banten City, which is male and female. Women have daily geographically adjacent to the region. The duties in the kitchen, raising children Local wisdom and social studies learning and weaving and are not allowed to can be integrated in order to achieve the help men in the fields. Another thing goal of fostering the love values of students that can be seen from the activities of for others, the environment, and the noble mutual cooperation is that when values of his culture which become his building a house, it is done together. identity (Hurri, 2018). After that, hold a thanksgiving in order Social studies learning based on the to express gratitude to God. values of Baduy local wisdom can be implemented using the scientific learning d. Firm of the establishment. the approach and using the learning model steadfast attitude of the Baduy recommended in the 2013 curriculum, community is shown by their namely discovery learning, problem-based commitment to maintain the learning, and project-based learning. traditional rules inherited from their Scientific approach with 5M steps, namely ancestors in order to maintain observing, asking, collecting information, harmony between humans and treating associate and communicate. Then teacher nature wisely in the midst of can take advantage of learning media such globalization and modernization. as pictures and videos containing social studies material based on Baduy local e. Simplicity. Society Baduy is known as wisdom. Thus, social studies learning Its simplicity, which is shown by takes place more meaningfully. their clothes that are not different and CONCLUSION using nature as a necessity for life, for Social Studies Learning based on example using leaves for bathing, Baduy culture local wisdom is an important bamboo and wood for building houses. learning process for the education process in Banten Province. In connection with

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Candrasangkala: Journal of Education and History Vol. 6, No. 2, Oktober 2020 E-ISSN: 2477-2771 Hal. 30-38 local wisdom-based learning, (Banks, external cultures that are not relevant to 1986) explains that in the early stage’s local cultural values. In addition, it can students need to be introduced to the develop attitudes and values that will foster cultural values that are inside before the a love for one's own culture and the cultural values that are outside their group. environment. At the next stage, new children are introduced to a global cultural value order. REFERENCES This is done so that the younger generation Banks. (1986). Teaching Strategies for does not lose their cultural identity when Ethnic Studies (fouth edition) (Four). they are outside their cultural group and Boston: Allyn and Bacon, Inc. interact with outside cultures. Efendi, A. (2014). Implementasi Kearifan Technological developments as a Budaya Lokal Pada Masyarakat Adat result of globalization and modernization Kampung Kuta Sebagai Sumber do not reduce the local cultural values of Pembelajaran IPS. Sosio Didaktika, the Baduy tribe. They stick to the principle 1(2), 211–218. of lojor teu meunang dipotong, pondok teu Hermawan, I. (2012). Kearifan Lokal meunang disambung, which means length Sunda dalam Pendidikan. Widyariset, should not be cut, short should not be 15(1), 29–37. joined. Therefore, the natural and Hurri, I. dan R. W. (2018). Pembelajaran customary arrangements of the Baduy tribe IPS Berbasis Nilai Kearifan Lokal still survive today. They continue to apply untuk Meningkatkan Kepedulian pikukuh as a rule and view of life in Sosial Siswa SMP. Dwija Cendekia: carrying out religious, economic, social and Jurnal Riset Pedagogik, 2(1), 12–23. cultural activities that are solely to preserve Maharani, S. D. (2009). Perempuan dalam forests and the environment. Kearifan Lokal Baduy. Jurnal The purpose of social studies Filsafat, 19(3), 199–213. learning in Indonesia is to form good Sapriya. (2012). Pendidikan IPS: Konsep citizens by cultivating social attitudes in dan Pembelajaran. : PT. order to be able to solve social problems Remaja Rosdakarya. that will be faced by students and as a Sariyatun. (2013). Pengembangan Model provision for active participation as part of Pendidikan Nilai-Nilai Budaya di society. Social studies based on local SMP Berbasis Tradisi Seni Batik wisdom can be an alternative as an effort to Klasik . Paramita, 23(2), equip students in facing the challenges of 230–241. globalization and modernization and Suparmini, Sriadi Setyawati, dan Dyah R.

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