International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

CHARACTER EDUCATION DEVELOPMENT BASED ON LOCAL CULTURE IN SMA NEGERI 1 KAJANG KABUPATEN BULUKUMBA

ZAIN IRWANTO [email protected] Faculty of Islamic religion, Islamic University of

ABSTRACT

The objective of this research is to describe the education character based on local culture at SMA negeri 1 Kajang Kab. Bulukumba. This research is categorized as a qualitative research which is conducted in SMA Negeri 1 Kajang Kab. Bulukumba. Data of research are collected through interview, observation and documentation. Data collected are taken from head master, teachers, parents, and students. The researcher used the interactive model to analyze the data, which it involves data reduction, data display, conclusion drawing and verification are the techniques used in this research. Validation of by using triangulation contains resources and data collecting methods. The results of this research are: 1) traditions or local cultures are conducting in SMA negeri 1 Kajang Kab. Bulukumba includes habits such as: a) learning the local language (Konjo), b) local stories; c) courtesy of local culture; lambusu (honest), Saba’ra (patient), gattang (assertive), appisona (tolerance), a n d siri (same), 2) traditions or local cultural that is internalized into the character education through school programs in terms of local content. Eventough, the local language and art lessons (dance) have been internalized in local content, several regional activities such as lambusu, saba’ra, gattang, appisona, merou, siri and others are not integrated in the curriculum school. Those cultures took place only on the basis of habit that carried over from the family and community, and 3) strengthening the character of the students with character education based on traditions or local cultural traditions through physical and psychological involvement totally that is covering all potential students.

Key words: Character Education; Internalization; Local Culture.

BACKGROUND By function, the national education goal is to improve national character, it is clear that education at all levels including SMA Negeri 1 Kajang sub-district in Bulukumba should be conducted systematically in order to achieve that goal. This is related to the character building of the learners to be able to compete, have good ethics, morality, behaviour as well as to interact with the community well. SMA Negeri 1 Kajang is one of the favorite schools in Bulukumba. It is international standard. Therefore, SMA Negeri 1 Kajang has become a priority school for parents to send their children to study. Schools, whose students made up of diverse ethnicities and cultures, lead to individuality and cultural groups. It tackles the character building among

1596 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

students and decreases the intellectual curiosity as capital to build creativity and innovation. Tatman, Edmison, and Slate (2009) in the publication of Character Education: an historical overview published in the Journal of International Leadership, says that the cause of the waning of the implementation of character building education in America is because of three reasons; 1) individualism; 2) pluralism; and 3) sekulerism. Seeing the reality of Indonesian society that makes the moral decadence of the environment and people are no longer concerned with the values of religion (God). This decadence continuously (intentionally or unintentionally) occurs and is difficult to be removed or directed to be in the good state. All forms of juvenile delinquency, more especially in big cities; extortion / violence (bullying), seniority culture, the phenomenon of violent supporters, consumption and trafficking of drugs are happening. The National Narcotics Agency (2011) states there are 3.6 million drug addicts in Indonesia, especially among the young. Discipline and traffic ethics, queuing culture, reading habit and a clean and healthy living culture, and the desire to respect the environment are still below expectations. In big cities, the red light seems as if it has no meaning. If there is no officer, violating the red light is an everyday phenomenon, identity and pride in the nation's cultural wealth is still low. On the other hand, a fact in the national education that "when the minister changes, then the curriculum changes or the policy changes,". This implies at least two things. First, the issue of education, national education policy, will always be associated with the political direction, so that between education and politics have always been related strogly. Secondly, there is a simplification issue that education is only about business. Furthermore, in education, cheating was not a taboo thing. Evenmore. In the national exam, cheating always happens. Some areas are suspected to have teachers who provide key answers to students. In the meantime, in the university level the same thing happens. Cheating phenomenon among the students does not create human to be true human. In a prestigious university, it was revealed from a doctoral candidate copy his supervised students work (Kompas, Monday, June 20, 2012 edition). It was even worse because the education system does not become the defense to keep the character of the nation. The overview of the situation above should be a motivation to the character

Universitas Ekasakti, Padang, 10 – 11 April 2017 1597 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

building education. "Character Building Education" is not new in Indonesia's national education system. However, the Indonesian education has been re-enlivened by the Ministry of Education policy that carries the five years character building education through the Strategic Plan of the Ministry of Education towards Indonesia emas, a goal where indonesia would be advanced country. The character value by integrating the local values of in the subjec and extracurricular activities at the school have already been existing in SMA Negeri 1 Kajang. The results of the author observation found that the efforts to minimize the decrease of religiosity, honesty, tolerance, discipline, hard work, social care, responsibility through out the following activities: First, the Student Police Program. The activity, according to the head of SMA Negeri 1 Kajang aimed at fostering accountability and insight of students about the police profession. It was done by dividing the students into small groups in charge of preserving indigenous forests Amma Toa. Second, canteen of honesty. The program is intended to create honesty culture born among students. Students were required to be honest within himself even though no one is watching because in fact there is God who is always watching humans, so the religious attitude would also grow. Third, the Finding Goods Bags. Boxes were placed in some points of the school for students toto put in the finding things. The results of the author interview to some students indicated that the programs succeeded to increase the students’ care to their fellow friends. The facts above prove that the implementation of character building education in SMA Negeri 1 Kajang has become one of the school's attention. Nevertheless, the author wishes to disclose in detail, scientifically and tested through research that aims to uncover local cultural internalization in the character building education in SMA Negeri 1 Kajang sub-district Bulukumba district.

RESEARCH PURPOSES The purpose of this research in general is " to describe the local culture-based on character building education in SMA Negeri 1 Kajang". As for the specific ones were as follows: 1) To describe the local cultural that took place in school; 2) To describe cultur internalization or local cultural traditions on character building education in school; and 3) Mendeksripsikan characteristics of local culture-based character education in strengthening the student's character.

1598 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

RESEARCH METHODS This study is a qualitative research that has been conducted in SMA Negeri 1 Kajang. The research data in the form of words, writings or documents related to research obtained by using interviews, observation and documents from the school. The informanta including all stakeholders in the school were the principal, teachers, staff, parents, and students. Interactive model is an analytical technique used including the data reduction, data presentation, and conclusion and verification. Triagulasion was employed to validate the data.

RESULTS AND DISCUSSION According to Brennan (2009) that the concept of the local culture has many definitions and perspectives. The social side, the usually interpreted broadly covers the entire way of life, including law, values and desirable behavior. Basically, the culture can be seen as a universal thought. This thought patterns from time to time so that it becomes a habit in a particular community. Furthermore, Bernan also said that the local cultureis the identity of a society. This identity includes a general understanding, habits, and values. The Judistira (2008: 113) says that the local culture is not only revealed on the form and statement of beauty sense through arts; but it includes all forms and ways of behaving, acting, as well as patterns of thought that are far behind what was looked to them. While the anthropologist, Sir Edward of England, defines the local culture as "the whole complex of ideas and things produced by people in their historical experience" (the whole ideas and goods produced by humans in certain societies historical experience). From the research, it was found some local cultures are regularly conducted in SMA Negeri 1 Kajang. The habits are classified into several criteria in accordance with aspects of culture above. Aspects ideas / ideas include customs or the lambusu, Saba'ra, gattang, appisona, and shame cultures. Aspects of the action that is lambusu, Saba'ra, gattang, appisona and siri. And aspects of the products were the local language (Konjo), regional dance, traditional food and folklores. Furthermore, regional cultures of Bulukumba (kajang) above would be discussed on the following points:

Universitas Ekasakti, Padang, 10 – 11 April 2017 1599 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

Local Language Kajang Konjo refers to a dialect of langauge used in the border villages. The tribes of Bugis Makassar says "Konjo" meaning "here" in other Makassar dialect that they use the word "anjo" to mean the same thing. Most pKonjo eople live in the mountains area which were not so suitable for rice farming, although most impressive rice terraces were made in mountains around Malino, Gowa regency. Makassar - Konjo about 75 percent of the basic vocabulary are using Makassar standard language. Konjo dialects are divided into two subgroups: "Konjo pegunungan', with a number of speakers about 100,000 around Mount Bawakaraeng, and" Konjo pesisir" the number is as many as the other one about 100,000 inhabitants, used in the Bone gulf coast. Konjo pesisir and pegunungan were associated with lexicostatistics similarity level of 75 per cent, so that they are no closer than each other compared with Makassar standard. But at the level of morfonemik, morphology, and syntax both are almost the same. According to Gibson, 2009, Konjo pegunungan have reached a number of studies were published,for example by Rossler (1987,1990,2000) and Röttger - Rossler (1989.2000). Konjo in the subdistricts in east Bulukumba grouped in "Konjo pesisir''. The first sub- district and district concept are derived from the Javanese language. Both replace the Dutch electoral term, regenensi and districts, in the 1960s as an administrative system were using the same terms across Indonesia. Some of the units in accordance with the old kingdoms, others represent the merging units of the old kingdom. Districts in coastal Bulukumba covere the sub-district of Hero Lange-lange (Herlang), Bonto Tiro, and Bontobahari. The capital city of Bulukumba and its surrounding inhabited large Bugis speaking population since the 17th century when the region was under the control of VOCs, which were handed over to the kingdom of Bone. The speakers of Konjo store entholinguistic form of feeling one's identity, especially in the local context in the district, where they have always formed one faction attached to Bugis speakers. In this context, they show themselves in Indonesian as "above", (This phrase also has the connotation in Indonesian as "upper class").Historically the most of northern coastal area of Konjo kingdom is Kajang. At the heart of Kajang there is a village called , "the old country", is famous as a place of strong mystical powers. The village is headed by "Amma Toa ''" old father ".

1600 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

This figure was surrounded by many mystical stories, which is believed to be the reincarnation od the previous Amma Toa. The chosen candidate of Amma Toa replaced the previous one. It was troughout a strict selection and complicated process. A set of markers (a cow, a rooster, and the incense smoke) should all point to the same candidate, which must then be capable of saying a series of myths and genealogies without any defect and without the need to learn it. In the south of Kajang, Hero ancient kingdom and Lange-lange had been united in one district called Herlang. Both are in many cases still under the influence of royal kajang and participate in worship led by Amma Toa (Usop, 1985). In the south-lange Hero and Lange are the Tiro kingdom, Batang and Bonto Tangga were the ancient inland kingdom. All were part of subdistrict of Bonto tiro in the 1960s. Traditionally the kingdoms were joined on agriculture, especially corn. Tiro kingdom was far greater than the other two neighbors, and consisted of seven areas. Each area is headed by an official and a different title. the hierarchy treacing can be seen as follows: Lompo, 'the greatest', Erelebu, “the name who controled Kalumpang; Anrong tau, the mother of the people, Caramming; kapala'kepala 'Hila-hila; Macoa "older" Kalumpang southern border, and in the southeast Caramming, so the closest bond of Tiro and Ara were the two of these settlements. In the south of Bonto Tiro there was a sub-district called Bontobahari, "sea land" . Bontobahari ground was not good to support agricultural activities, the villages in Bonto Tiro has traditionally been the supplier of most of the foods from farmings to exchange with fish, money or goods. The Specialisation on agriculture continues to be carried even by workers at the shoreline Bonto Tiro. They sometimes chose to be the director plantation workers in Sumatra tha boats production. Bontobahari consisted of old kingdom arae; Bira, Lemo-Lemo and Tanahberu. The closeness of the ties of kinship and economic exchanges linked these four of this ancient regions. All of them depended on the sea; Ara and Lemo-Lemo relied almost exclusively on the manufacture of the boat, while Bira and Tanaberu on trade and long- distance fishing, and women of Bira also produced high-quality cotton textiles. Work load share in these four villages were very systematically so that the Ara men denied when said out sailing, or even creating the boat sail, one of the boat the made by themselves. Bira men can replace the rudder, mast and sail of a boat, but cannot make

Universitas Ekasakti, Padang, 10 – 11 April 2017 1601 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

the stomach of the boat. Because they are sailors, Bira sailors known more how to across and regular Bira defined in the literature as a village boat builders. Until the 1930s, the Ara men depend almost only the Bira people to make boat. They pay in cash. penguasaan this position causes the Ara depend on them, and at the beginning 20th century was remembered as difficult time in Ara people. Also they independently engaged in the manufacture of the boat to the ruler of Bone located far north. But this did not give them a lot of money, because Bone was outside the main trade route in the 20th century. (Gibson, 2009; 12) The situation is somewhat different from the other side of the area Lemo-Lemo. In the 19th century and early 20th century, boat builders worked on orders Lemo-Lemo settlers Makassar along the coast of , much to the Gowa-century 19 this area have access to the money that is much larger than the Bugis area in the gulf of Bone and as a result the boat builders Lemo-Lemo become much richer in the appeal of the Ara. 19th and early 20th in recalls a golden age Lemo-Lemo. Konjo language was used by the Kajang tribes, residents of South Sulawesi, Indonesia. The language was inserted into a Makassar language family which itself is part of the languages of South Sulawesi in the Malayo-Polynesian branch of the Austronesian language family which 80% use of language almost identical to the native language even though sometimes with a sightly different pronunciation. This language has its own alphabet, called Lontara, but now many are written using the Latin alphabet. Lontara letter comes from the ancient Indian Brahmi letters. As many derivatives of these letters, each containing consonant vowel "a" was not marked. Other vowels are given punctuation above, below, or on the left or right of every consonant.

- Dance of Toa Kajang customary land The traditional dance of Tana Toa is a dance which was firstly beginning for the marrieage party, harvest gratitude, and other special occasions. The purpose is as a means to tighten relationships and some times it was used to fing out a husband and wife. At the dance movements have very strict procedures. When the dancers enter the stage they have to enter from the front. Traditional dance movements of Kajang have a very simple and orderly, so that it is easy for anyone to learn. The dance was performed by movements and spinnings in a circle while following the music. This dance is also performed with the joys and holding hands with the fingers associated with the couple

1602 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

beside him become a symbol of unity, strength and mutual aid.

- Lambusu "Lambusu, is a cultural tradition or Kajang passing trough generation by generation. This value includes honest, including being honest to the self, others, and God. It is also believed that it is the source of goodness, just, wisdom, proficiency. This honesty must be disclosed in honesty of everything "(Interview: Puto Cacong, 5 April 2013).

- Sa'bara Sa'bara is a cultural belief which promotes patientce, persistence, holding trust, and trustworthy, and in doing the work should hold patient.

- Gattang Gattang a social value that the most important position in the social life of the community "amma toa". Expressly or consequential nature include value wise, resolute in pendiria, always act reasonable, does not violate the law, morale.

- Appisona Tolerance is highly valued by the people of Kajang, this tolerance value includes the value of respect for others, self esteem, avoid evil act, afraid of God’s phunisments, petitioning self appropriately.

- Siri It is a concept that includes the image of someone who is loaded with the value of virtue, dignity, self-esteem / honor, fear god, ashamed to the self, ashamed of their fellow human beings.

Internalization Tradition Or Local Culture in Character building Education at School The cultural wisdom is a basic capital which can be used to strengthen the unity of the nation (lane X, 2007: 21). Character building education is an integral part of education unit curriculum program. Therefore, a character building education program is integrated into the unit level education curriculum document known as KTSP ranging

Universitas Ekasakti, Padang, 10 – 11 April 2017 1603 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

from vision, mission, objectives, structures and curriculum, educational calendar, syllabus, lesson plan (Ministry of National Education: 2011). Implementation of character building education in the education unit needs to involve the entire school community, parents, and sociaty. Curriculum development procedures integrate character in the education unit done through the stages of planning, implementation, evaluation, and development. The integration of character in SMA Negeri 1 Kajang conducted through a joint meeting of all stakeholders in the school (Regional Education Office, principals, teachers, staff, parents and students through the student committee representatives) bear a shared commitment. The commitment includes support for the internalization of the character in educational activities in schools, and to determine the local content aiming to preserve and develop the culture of the area, improve the ability and skills in a particular field in accordance with the state of the regional economy for everyday use, and support the empowerment of individuals to study more and more (lifelong learning). Character building education should be included in every aspect of teaching and learning, activities in the classroom, daily practice base, and integrates with any extracurricular activities such as scouts, nature lovers, sports, red-cross, and scientific papers. After that every student should be able to apply them in the house and the neighborhood. All aspects of education from the classroom to the living environment should remain sustainable in maintaining the values of character building education (Director General of Primary Education, 2011: 13). Basically, it is recognized that a culture based activities have been conducted in the school environment. It has contributed greatly to the character formation of the students. However, in accordance with the implementation guidelines for character building education, the implementation of it in senior high school of SMA Negeri 1 Kajang. Bulukumba integrated education at three types namely: 1) integration into subjects; 2) intogration into local content; and 3) integration to the students’ development program. Character building education is integrated in the subject is the introduction of values, awareness of the importance of values, and internationalitaion values into the behavior of students through a learning process, both of which takes place inside and outside the classroom in all subjects. Basically, learning activities, in addition to make learners master the competencies (matter) is targeted, it is also designed to make the students know, realize / care, and the values and makes the

1604 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

behavior. To facilitate the preparation of curriculum components formed a team, which the team is to coordinate and accommodate the various needs and existing problems in the process of drafting. The teams were grouped into clumps of subjects as well as the team's core curriculum in which each work in accordance with the draft that we make in the blue print draft as a foothold for the work team in formulating the curriculum. Curriculum in each unit of education was based on Law No.19 of 2005 on National Education Standards which included eight standards, the content standards, competency standards, process standards, assessment standards, facilities and infrastructure standards, management standards, the standard of education personnel, and financing standards. From the KTSP documents curriculum of SMA Negeri 1 Kajang. The syllabi and lesson plans looked no cultural integration / local knowledge identified in addition to learning the local language, and traditional dance were integrated in the local content. As for the local culture, based on the principles identified only habit that carries over from the students were a family environment so that it becomed a habit which was reflected in the behavior of the school environment. Self-development activities were conducted in SMA Negeri 1 Kajang are: 1) counseling guidance activities include; self- reliance, confidence, cooperation, democratic, social care, communicative and honest; 2) Extracurricular activities which built character; discipline, mutual cooperation, a sense of nationality, tolerance, social care and the environment, peace-loving, hard work; 3) UKS and other activities. Reviewing the previous studies showed at the end of Chapter II, they provide an overview to the researcher and provide a reinforcement of the importance of the implementation of character building education because it is basically to encourage the birth of children to be good person. The born and healthy development of the good characters will encourage students to grow their capacity and commitment to do the best things and do everything right and have a purpose in life. Society also plays a role to shape the character of children through their parents and their environment. In this study, the author wishes ro inspire readers in particular the policy makers related to the continuity of education in Indonesia. We do not have to imitate or disoriented towards outside cultures, because the real nation of Indonesia is rich in local cultures which are able to protect children’s characters.

Universitas Ekasakti, Padang, 10 – 11 April 2017 1605 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

Strengthening Character traits through Character Building Education Students Based Local Culture. Elkind & Sweet (2004) theorized that character building education is defined as a "deliberate effort to help people understand, care about, and act upon core ethical values (a conscious effort made to help someone to have cognitive, effective and psychomotor intelligence). According to Musfiroh (2008: 11), a character refers to the set of attitudes (attitudes), behavioral (behaviors), motivation (motivations), and skills (skills). In the book " Panduan Pelaksanaan Pendidikan Karakter, Pusat Kurikulum dan Perbukuan 2011", the process of character building education is based on the totality of the psychological cover the entire potential of the human individual (cognitive, affective, psychomotor) and the function of the totality of the sociocultural context of interaction in the family, the education unit and the community , Configuring the characters in the context of the totality of the psychological and socio-cultural process can be classified into: (1) the core; (2) thoughtfulness; (3) sports / kinesthetic; and (4) the feeling emprovement and intention. The process is holistic and coherent. They have interconnectedness and complement each other, and each is conceptually a group of noble values that contains a number of values, as can be seen in the image above (the grand design og character building education, 2010: 8-9). Descriptions above can be concluded that, internalization of traditions / cultures / local wisdoms in every activity of students in the school contributes to the improvement of the character of the students. This is in line with the national education goals, improving the faith and devotion as well as the moral excellency in framework of the life of the nation. For more details, the role of each of the local culture in developing the students’ character gathered in the following table:

local Characters Developed culture - Local contain lessons Religious, honest,, tolerance, discipline, work - telling folklores hard, creative, independent, democratic, - Making a traditional food curiosity, the spirit of nationalism, loving the - Traditional dances country, respecting for the achievements, - Habituation of lambusu culture friends / communicative, loving peace, loving - Habituation of sa'bara culture reading, environmental care, social care, and - Habituation of appisona culture responsibility. - Habituation of shame culture

1606 Universitas Ekasakti, Padang, 10 – 11 April 2017 International Conference on Global Education V “Global Education, Common Wealth, and Cultural Diversity”

CONCLUSION From the discussion in the previous chapter, it can be summed up into the three points as following: 1. The tradition or local culture tooking place in SMA Negeri 1 Kajang includes: a) learning the local language (Tolaki); b) local stories; c) social local culture; lambusu (honesty), Saba'ra (patient), gattang (assertive), appisona (tolerance), and the siri (shame), and others. 2. Tradition or local cultures in the internalization of the character education through school programs such as local content. 3. The characteristics of character reinforcement in the learners based on the tradition or local culture is the physical and psychological totality; the trained body, thought, feeling, and intention include all the students’ potential (cognitive, affective, psychomotor). Therefore it grows the spirit of curiosity on intellectualism based on Pancasila as the capital to build creativity and innovation.

REFERENCES Aminah, siti. 1998. The spiritual cultural values of society amma toa awning. Makassar: Regional Office of the Department of Education. Brennan, M.A,. 2010. The Importance of Incorporating Lokal Culture into Community Development: an international of Educational Journal. https://www.google.com/search?q=The+Importance+of+Incorporating+Lokal+ C ulture+into+Community+Development&ie=utf-8&oe=utf-8&aq=t&rls=org. mozilla :en-US:official&client=firefox-a. Diakses Senin, 24 Desember 2012. Elkind, David & Sweet, Freddy. 2004. How to Do Character Education. Live Wire Media: San Francisco. Garna, K. 2008. Judistira Sundanese culture: Across Time Challenging Future. Lemlit Padjadjaran: Bandung. Ministry of National Education. 2010. Training Materials: Reinforcement Learning Methodology Based on the Cultural Values and Competitiveness To Establish National Character. Research and Development Curriculum Center: Jakarta. ------, 2009. Free Development and Culture and National Character Education: Guidelines for Schools. Research and Development Curriculum Center: Jakarta. ------, 2010. The Grand Design Character Education. Research and Development Curriculum Center: Jakarta. Musfiroh, Tadkiroatun. Urgency 2008. Character Education in Indonesia. Ar-Ruzz Media: Yogyakarta.

Universitas Ekasakti, Padang, 10 – 11 April 2017 1607