Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (105-117)

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AUTONOMY OF KERINCI’S KUNUN TOWARD CHARACTER EDUCATION IN PRIMARY SCHOOLS IN SUNGAI PENUH CITY

OTONOMI KUNUN KERINCI TERHADAP PENDIDIKAN KARAKTER DI SEKOLAH DASAR DI KOTA SUNGAI PENUH

Suci Maiza¹*, Megi Vornika² 1, 2 Program Studi Pendidikan bahasa Indonesia dan seni , STKIP Muhammadiyah Sungai Penuh email*: [email protected] Submitted: 29-09-2019, Reviewed: 04-04-2020, Accepted:20-04-2020 https://doi.org/10.22202/JG.2020.V6i1.3619

Abstract This study is based on the phenomenon of oral literature development, especially prose development which underwent a quite serious stagnation in Sungai Penuh City. In schools, especially in primary schools, the introducing of prose was still in the form of a general scope, which was the same fable. Thus, it is important to improve the competency of beginner lecturers in the National Competitive Research to develop the utilization of folklore in the form of regional oral literature (Kunun) as a medium for implicating the value of character building in all primary school in Sungai Penuh City. The purpose of this study was to describe the structure, function, and the values of local wisdom and the autonomy of the application of Kunun as a media for improving the character building values in primary Schools in Sungai Penuh City. This study was a qualitative research with descriptive method. Data were collected through the study of literature, direct observation followed by documentation and interviewed with informants. The results of the recording were transcribed into Kerinci regional language and then to Indonesian. The results showed that there were many characters of value in Kunun that could be used as learning media. Besides, the application and the autonomy of Kunun have not been implicated optimally due to several problems. One of them was the lack of references or supporting books about Kunun Keywords: Autonomy, literature, character building, teacher, learning resources.

Abstrak Masalah penelitian ini didasarkan pada fenomena perkembangan sastra lisan, khususnya perkembangan prosa yang mengalami stagnasi yang cukup serius di Kota Sungai Penuh. Di sekolah-sekolah, terutama di sekolah dasar, pengenalan prosa masih dalam bentuk lingkup umum, yang merupakan dongeng yang sama. Oleh karena itu, penting untuk meningkatkan kompetensi dosen pemula dalam Riset Kompetitif Nasional untuk mengembangkan pemanfaatan cerita rakyat dalam bentuk sastra lisan daerah (Kunun) sebagai media untuk mengimplikasikan nilai pembangunan karakter di semua sekolah dasar di Sungai Penuh. Kota. Tujuan dari penelitian ini adalah untuk menggambarkan struktur, fungsi, dan nilai-nilai kearifan lokal dan otonomi penerapan Kunun sebagai media untuk meningkatkan nilai-nilai pembangunan karakter di sekolah dasar di Kota Sungai Penuh. Penelitian ini adalah penelitian kualitatif dengan metode deskriptif. Data dikumpulkan melalui studi literatur, observasi langsung diikuti oleh dokumentasi dan wawancara dengan informan. Hasil rekaman ditranskripsi ke dalam bahasa daerah Kerinci dan

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kemudian ke bahasa Indonesia. Hasil penelitian menunjukkan bahwa ada banyak karakter nilai dalam Kunun yang dapat digunakan sebagai media pembelajaran. Selain itu, penerapan dan otonomi Kunun belum berimplikasi secara optimal karena beberapa masalah. Salah satunya adalah kurangnya referensi atau buku pendukung tentang Kunun. Kata kunci: Otonomi, sastra, pembangunan karakter, guru, sumber belajar.

1. Introduction Character Building is a term that is increasingly gaining more attention from the public, especially in the field of education. Character building is an effort to help the mental development of children both physically and mentally from their natural character towards a humane and better civilization. Mulyasa (2011: 9) stated that the goal of character building is to improve the quality of educational processes and outcomes that lead to the formation of the character and noble character of students entirely, integrated and balanced, in accordance with the competency standards of graduation in each education unit. The students are expected independently to increase and use their knowledge, investigate, and internalize and personalize the values of character and noble character so that it is manifested in daily behavior. This is in accordance with the statement of Rahmat et al (2019: 98) which states that a teacher will usually provide reading assignments as a basis of home learning for students, so that students will be able to learn independently so as to improve their abilities and knowledge. One of the media informing the character-building to achieve the success of the task of development is through literature. Folklore can be implicated to make learning fun. Ermad et al. (2013) stated that stories can build children's imagination and grow their creativity in thinking, saying and doing. Character building at the primary school level is a foundation of efforts to develop a complete Indonesian person. In this case, a teacher must be proficient and careful in selecting the media for delivering the folklore in accordance with the conditions and characteristics of students. This way is expected to rise positive impact on the successful formation of character building in children. The autonomy of the socio-cultural conditions of the people is reflected in the resulting cultural products. Therefore, every oral discourse is actually born in the context of certain cultural situations and social conditions. In oral discourse, the conditions are evident, because discourse is proposed in certain languages and in certain environments (Pudentia, 2015: 146). Related to the case, this study emerged from the phenomenon of the development of oral discourse in the form of oral literature, especially for folklore with quite serious stagnation in Sungai Penuh City. The stagnation was demonstrated by the lack of strategies and optimal efforts in the development and building of oral literature that was aimed to grow the values of character, especially in the world education for primary school students in Sungai Penuh. Result of observations in one of the primary schools in Sungai Penuh was found that the introduction of prose (folklore) was still in the general scope of the fables. In Grade IV, for example, Malin Kundang, Lake Toba, Timun Mas, Dewi Sri, Tangkuban Perahu and so on are the kind of the story of the archipelago, especially the regions of Java. Most students do not know the location of story and the native speakers or storytellers. It’s associated with the autonomy of folklore in the form of texts, actions, and semantics between storytellers and the receivers (Pudentia, 2015). For example, the students

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in are presented to Indonesian textbooks that contain Javanese folklore (The Origin of Tangkuban Perahu Mount and Timun Mas). Basically, the story is lack of or not be able as a learning experience for students psychologically, due to the geographical, social, and cultural backgrounds do not support it. In accordance with Damono (1978: 4) revealed that literary works cannot be fully understood if it is separated from the environment or civilization that has produced them. Even though the building of character values in the original story must be adjusted to the cultural aspects and background of students in the context of local wisdom. One form of oral literature in Sungai Penuh City community is Kunun. Kunun is a kind of folklore told by a storyteller. Kunun develops as folklore in the form of oral spread with uneven distribution. This causes the longer the art of storytelling (Kunaung or Kunun) reduce and even disappear altogether. Whereas, the value of character education delivered through bakunun prose not only depends on the physical form of the text but also on the autonomy of the story. Autonomy is demonstrated by the interaction between the storyteller and the listener in the form of a situation and the atmosphere including expression, enthusiasm, high and low voices and many else. They could be as a material to understand the cognate system as a creation that is born and inherited in society as a legacy of ancestors (Pudentia, 2015: 224). The storytelling environment causes the literature embedded in the student's mind and becomes an unforgettable learning experience. Ricoeur used various concepts of autonomy; the autonomy (texts, actions, semantics) has same principle that oral discourse must be exceeded. The difference between various types of autonomy only lies in where the concept of autonomy is determined. There are three levels of text autonomy: Intention autonomy of writer, autonomy of social and cultural conditions, and autonomy of reader (Pudentia, 2015: 145). There are three theories: language function (Jakobson); the way of telling (Benveniste), and the axis of communication (Brown and Gilman) in order to the implied things in oral communication between the pronouncer/speaker/ narrator and listener/spoken to/the story's recipient can be involved as materials to understand the living cognate system in communicating way in a community (Pudentia, 2015: 224). Most of previous studies are focused on the contents of the text, both through its lexical system, phonological system, and the content of expressed things in oral data (or that has been transcribed). The teacher has able to introduce pure oral literature spread in the Kerinci area, the teacher's skill in stories telling and involving a certain environment of storytelling is also very necessary. Appreciative learning strategies that are supported by appropriate methods and other supporting factors enable the cultural values and local wisdom that leads to the growth of character values are achieved in students, especially for low-grade students. Neurologically, the nerves in childhood comprehend many things that they feel, see, hear and observe more easily and concretely rather than abstract things. Based on the description above, this study aimed to investigate the Kunun in Sungai Penuh City by analyzing the structure, functions, and values of local wisdom contained therein and the application and autonomy of Kunun as a media for growing the value of character education in primary school level in Sungai Penuh City. The outcome of the study was expected as an alternative model for the development of language learning and Indonesian literature by utilizing the modification of storytelling techniques by the teacher.

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Contribute in the form of specific findings related to the characteristics and analysis of the value of character education and local wisdom in folklore.

2. Research Methods This study was qualitative research with descriptive method with the following data collection techniques. Oral literature data were collected by study of literature, direct observation followed by documentation and interviews with informants. The authors interviewed the storytellers and leaders society who were considered worthy of giving information about everything related to a story or about the life of Kerinci's oral literature in the past and present time, and the possibility of coaching and development the storytellers in the future, especially the use of proper recorders to record Kunun's oral literature or other information related to the storytelling environment such as the atmosphere and the situation when the story is told. The recording results were then transcribed into Kerinci regional language and then transliterated in Indonesian. Furthermore, data were analyzed by using hermeneutic and content analysis to obtain the structure and value of character education in it. Data in the form of information about the autonomy of Kunun in primary school were obtained through interviews and observations. The population of study is primary schools in Sungai Penuh City, while the samples are teachers, principals and students in primary school No. 001/XI Pasar Sungai Penuh; State primary School No.025/XI Desa Gedang; and primary School No.008/XI Pasar Sungai Penuh.

3. Results and Discussion The results of the study were related to the structure, functions, and values of local wisdom and the application or autonomy of Kerinci’s Kunun in character education in Sungai Penuh primary Schools. Structure, function, values of local wisdom in Kerinci’s Kunun. The structure of kunun follows the pattern of folklore structure or old prose in general. There are intrinsic and extrinsic elements building kunun. Intrinsic elements consist of themes, plot, figure, characterization, point of view, and language style. The extrinsic element is a story-telling environment when the story is told which involve: a. Who tells the story b. Where is told c. What is told d. When is told e. The purpose of telling f. Situation and atmosphere when the story is told The storytelling environment is the storyline process, the situation and atmosphere of the listeners that present when the story is told and relates to the elements of formula and formulaic?. The storyteller tells the story by memorizing. Every storyteller with the same story brings or presents a different storytelling environment. The difference depends on the memorization pattern of each storyteller. They change certain words according to the style of the storyteller. Because most of Kunun Kerinci's structure has lyrics or texts in the form of songs, then the storyteller also has a different version in singing. The more skilled the storyteller expresses his abilities, the more interesting the story is. Funny stories present an

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environment of laughter and excitement, sad stories present situations of emotion and tears, while the type of puzzle story makes the listener curious. Like other oral traditions, Kunun as a collective culture of people in Kerinci also has its specific function. Kunun is used as social control or surveillance facilities in order to maintain their traditions and religions for society, especially for children. Therefore Kunun is widely used as a means and investment of character values long with local wisdom values. Kunun created a cultural document that not only concerns about individual morals but how to use the moral in social life. Kunun pointed out how to behave both vertically and horizontally, to human beings and to Allah SWT. This reflects that the values of local wisdom in Kerinci’s Kunun are in line with the development of character education values that refer to the development of children mentally and spiritually.Kunun function is explained as follows.

Educational Function Kerinci’s people are a society that cares about their children's morality. Various methods are used to educate children in order to have a good moral, polite and well- mannered. Storytelling or berkunun is one of method applied to grow the child’s morality because childhood is a phase of high imagination for children. By telling a story, the parents are providing an educational value of social control about good and bad things. Preventing the children from being naughty and willing to obey the words or commands of their parents. By telling a story it is expected that children are afraid to do bad things. In addition, the educational value that would be conveyed in Kunun is about the importance of maintaining personal hygiene, starting from the hair, face and entire body. Children must be accustomed to maintain personal hygiene independently without having to be ordered first. For example, children should be able to clean the hair, teeth, toenails, and hands, head is the very important one. The surrounding environment such as bedrooms, study rooms and home yards are also important. If they neglect the cleanliness, germs and diseases are easy to infect. Dirty and messy circumstances invite ghosts (jinn) to make a nest in that place. It is a necessity conveyed that it is not to speak harshly, refute parental orders or lie. Parents have looked after and taken care of their children, full of love and tenderness. Therefore they must be respected and loved. Educational values in Kunun also relate to prohibitions on doing evil, arrogant and conceited. Bad deeds are replied and hurt yourself. Besides, education values are also developed to grow carefulness; it is not easy to believe the allurement from the stranger because maybe it is harm and endanger yourself. Therefore, knowledge is needed in order to not easily fooled and trapped. From this description, the function of Kunun in Kerinci community is clearly to teach or educate the public to love cleanliness, spread compassion, and avoid evil deeds and respect fathers and mothers.

Solidarity Function The function of solidarity in Kunun is evident in the habits of people who live respecting each other both among the community and even the environment and animals. When their house is visited by other people, they are gladly welcome to the guest, even though they face many obstacles. The guests are treated to food and drinks as well as possible. In real life, intimacy and solidarity are also demonstrated by helping one another.

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Sometimes guests who come are not only for visiting but also to ask for help or borrow something like money or simple things (salt or other herbs). In the process of storytelling, Kunun is also a form of solidarity in community life. This story is usually told at night when children come together and stop playing. In the community known the term "bekilah," the children or adolescents sleep together in a group of about 6 or 7 people in one of their friends' houses. In the event they carry out various activities that add to their closeness both with fellow friends and with the family where they stay. At this time sometimes Kunun is often told by the host.

Entertainment Function All forms of folk literature can be processed or adapted into forms of performance art is a form of preservation . Kunun's narration provides an entertainment function for those who hear it, especially those who listen directly. This is because Kunun is usually delivered with full sentiments by the teller. The presenting of a storytelling environment is able to give an impression to the listener. The atmosphere that appears can be sad, happy and also fear and sinister. In addition, parts in Kunun sometimes present wherein the characters in the story sing a lullaby. This makes the situation more soulful, accompanied by the proper expression, Kunun becomes something interesting to enjoy. The listeners are entertained as well as they enjoy other literary works. The values of local wisdom contained in Kunun are basically the implementation of character education that is being echoed in schools. The character education is the ultimate goal of a curriculum that has administrative standards and laws, whereas, the values of local wisdom are the embodiment of character education that is flexible, dynamic in accordance with the development of the supporting community. Both character education and the values of local wisdom are like currencies, differ in form but are still intact and of valuable. When those are investigated closely, the values of character education have actually formed in the social patterns of society as local wisdom values that develop around the student environment. In childhood, for example, folklore has been played by parents or people around the child, the recording is then played back as reinforcement when students are in classroom. The Kerinci community has a variety of Kunun. Almost every village has five or six folklore stories, both in the form of myths, legends, fables, fairy tales, and epic stories. Some of these stories are influenced by animism, dynamism, Hinduism and Islam. But of the many stories, only a few of them are suitable to be implicated as references for primary school students. A proper story is reviewed from the appropriateness of age, story material, and the length and complexity of the story. In this study, four Kunun were found that adapted to the character education of student. Those were Nenek Antu Gedang, si Ilok dan Si Kamah, and Putuih Telau. The story was chosen based on predetermined criteria including no adult content, simple story, a lot of character education value, and loaded of imagination that was loved by children. The moral values or character education contained in Kunun was explained as follows: Ninek Antu Gedang Kunun Ninek Antu Gedang is full of local wisdom values and teaches noble attitudes such as the importance of being independent, disciplined, and responsible and respecting

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older people according to parents' orders. This content is certainly urgent for character education so that the children are always willing to listen to advice or order from their mothers and fathers. It is important to be respectful and not disobey the commands of the mother as Puti does. Puti is lazy to take a shower every day and always argues that her parents want her for taking a bath and comb her hair, finally her head has many lice caused by her bad habits. When Ninek Antu Gedang hurts her, her mother and father helped her immediately. Puti finally realizes that her mother and father love her. Her mother even lulled her with love and affection even though her daughter was seditious and neglect her advice. Besides that, an independent attitude must be possessed by every child. A child must know when and how to clean her/himself. Children are taught to be independent and not depend on others. It is saw in Puti's attitude, who is lazy to take a bath and to clean her body and her hair and finally her hair is full of lice. She always depends on her mother. This is seen in the following quote. "... Puti is a girl who is very lazy to shower and clean herself, she is also very lazy and dirty. Therefore, there are a lot of louse in her hair. That afternoon, her mother was to remove the lice on Puti's head but because she was lazy and argumentative, she cried and wouldn't let her mother find her lice. Puti continued to cry until her mother was overwhelmed to persuade her. "Puti don't cry anymore. If you still don't want to find the lice, then Ninek Antu Gedang will come home and then he will take you with her. Let's remove the lice and clean your head. Her mother said. "No, I don't want, my head hurts because you pull my hair," Puti yelled.

Ninek Antu Gedang kunun delivered the values of education and teaching that bad and evil deeds are rewarded with bad things as well. Therefore children should not cry often, because crying is a bad deed. This makes Ninek Antu Gedang a controller or a threat (on the positive side) so that children are willing and always doing good things and listen to their parent's orders. This kunun is used as an alternative to supervise the children not to do prohibited acts and endanger themselves, such as prohibited them to play too long, they have to sleep early and always being obedient to their parents.

Si iluk and Si Kamah This kunun contents character education of patience, religiousness, humility, tolerance, love to help and not envy. The story is about two siblings who differed in character and face. One is called Si iluk, who has a beautiful face but her heart is bad, the second is Kamah who has an ugly face but was kind-hearted. Because of her beautiful face, Iluk becomes arrogant and conceited. She always feels the best and avoids her sister. Her bad nature makes her have no friends. She is jealous of Kamah even though her face is ugly but she has many friends. The value of character education from the story is careful in assessing someone. It is not allowed to differentiate between one person and another. "One day, the sisters go to a village. They want to enjoy the views of the village. However, the younger sister does not want to close to her sister. She is ashamed with ugly sister. Even though, everyone already knows that they are sisters”

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The quotation above explains that the younger sister, Ilok, always keeps away from her sister. She also forbade her sister when she wants to help people passing on the road. Her characters are despicable. As creatures of God we should have a good character as helpful, friendly and to help others who are struggling. As what Kamah did.

"Everybody is always helped by her, as well as animals. She once helped ants drifted in rivers, a bee was trapped in spider webs, rat was caught by cat, and many more. The older sister never discriminates. For her, all creatures are equally as God's creation ".

Kamah is an example of a firm human being and can be used as an example and role model for children. The story is continued with the incident of Si Ilok and Si Kamah are ill. That day, she realizes that her sister is a good person. Therefore, she is loved by her friends. When she was sick, all her friends came to help and visit her, while Si Ilok only cries alone because she has received a reply from her arrogant attitude.

Puti Telau The values of character education in Puti Telau kunun include patience, not envy, not lie, religious, care, humble, and respectful to parents. This kunun also tells about two siblings. The difference with the previous story is that they are both beautiful and the king's daughter who will rule the kingdom. Puti Telau is a very beautiful girl, she is the king's beloved daughter. Because she is the eldest daughter, she will replace her father as the leader of the country. She is a submissive and humble person. She has many friends and animals loving her so she often feeds birds. Puti Kunai, the younger sister is also very beautiful, she plans an evil intention to get rid of her sister.

"One day she gets a strategy to eliminate Puti Teluu. She asks to Puti Telur to play around in a very tall tree. After Puti Telur climbs and reaches the top of the tree, Puti Kunai then shouts from below. "Puti Telur, please drop your hair down here. I will tie the fruits to be brought up, then after I tie them, pull your hair up. Without suspiciousness, Puti Telur throws a roll of her hair down. She did not realize that under the tree, Puti Telur had dug a very large well. When Puti Telur long hair reaches down, she immediately pulls it firmly so that her sister falls into the well. After that Puti Kunai immediately closes the well and let Putih Telau be buried in it" The short story demonstrated how Puti Kunai is a person who is envious and full of envy. Her characters are not worth as an example because her evil deeds got the same reply. Besides, Puti Kunai is very good at lying. She lied to her father and said that her sister had been eaten by a tiger, even though she was the one who caused her sister to enter the deep well. Her cry is a fake cry. "Aa...aa...aaa father, what could I do? Putuih Telau was eaten by a tiger when we were playing under the tree. Look, my clothes are full of blood

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when I tried to rescue her”. “Aaa ... aaaa”. She pretends to cry in front of the king On the other hand, the kind-hearted Putuih Telau was finally saved. Because the king is whispered by the song of birds which is often helped by Putuih Telau. The story ends with the big sister cuddles her father, while Putuih Kunai undergoes the punishment according to her deeds. This story teaches us that evil and envy will only harm oneself, while good deeds towards God creatures will be replied with good things too.

Kerinci’s Kunun Autonomy in Character Education The autonomy of kunun as a teacher's representative right in the learning process in Kerinci Primary School has been implemented in several schools, but it has not been optimal. Begin with the teaching instrument; the school principal, teachers and the curriculum have implemented local wisdom in intended character learning. One of an attempt to apply the kunun is the attention of the school to Kerinci cultural heritage which must be preserved, such as planning, implementation and evaluation process carried out by related parties in order to develop character values in the Kerinci cultural heritage, in the form of competitions or extracurricular activities that are currently underway. This is in accordance with the opinion of Hartati (2019: 1) which states that the record sometimes results from an interpretation and evaluation of one or various events that occur in life. Even though the sample of the study was the primary school with the administrative location was in the center of the city, the learning of local wisdom was not simply ignored. The interest and enthusiasm of students who feel interested to listen the story related to the culture around them is evident. Heterogeneous students who come from various regions such as West Sumatera, Jakarta, , and Palembang accepted the lesson about character learning based on local wisdom were unbiased. In fact, the enthusiastically showed interest as participants in enlivening school events related to kunun contest. It was proven by the students who become a national champion were migrants or non-native (Fahren, Ayessa Amaliasya, and M. Otrama from Primary School 001 Sungai Penuh). The introduction to kunun was supported by the use of electronic media that were equipped with the internet. Students are encouraged to use the YouTube channel then upload their videos related to kunun or folklore. This not only lives up to the name of the school but is also an effective way to absorb the values contained in the story. Some schools still use a variety of curriculum in accordance with the conditions and the current situation. Several schools use KTSP curriculum. But other schools use curriculum K13 and some use combination of both curricula. For example, Class 1, 2 and 3 use KTSP curriculum, while Class 4, 5, 6 have implemented K13 curriculum. Both KTSP and K13 curricula are prepared by teachers based on the needs and available infrastructure. However, both curricula have implemented the existence of local wisdom, and kunun is an effort to develop the desired character values. There are some interesting things in the autonomy of Kerinci’s kunun in character education in Sungai Penuh Primary School is to raise or prioritize kunun as a form of growing of character values that have been done in advance. Since the KTS and K13

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curricula have not been implemented, there has been a conscious effort by the teacher to introduce kunun voluntarily to students even in a simple concept. It means that there are no general rules governing kunun implementation in writing or formally, but the teacher has begun to give Kunun material to students both in intracuricular learning and in extracurricular activities. Kunun is used as an alternative way to grow the values of integrity and character of the student's soul from the beginning; the first grade in primary school. The values such as discipline, responsibility, mutual cooperation, persistence, diligence, and helpfulness are always moral messages that can be given at any time, both in the classroom and outside the classroom. In addition, the autonomy of Kerinci’s kunun applied in schools has become a surefire strategy as an effort to improve the quality of schools, so that it attracts the students to register and attend to that school. In this case, the school competes to become a favorite public school by utilizing students' creativity in preserving Kerinci's cultural heritage. The result of interviews of authors conducted at Primary School No.025 Sungai Penuh obtained that kunun was learned extracurricular, mean that the development of character values through local wisdom was done outside the compulsory subjects. Kunun was only inserted in each subject and not as a whole. Kunun differ with the activities other than the introduction of Kerinci local wisdom with various efforts including the recognition of the Incung language (Incung script), the introduction of traditional poetry, kunun and so on. Primary schools in Sungai Penuh have applied literacy strategies for a long moment. Fifteen minutes before class begin, the teacher tells a Kerinci folklore and students listen with enthusiasm. This activity is continued extracurricular where students are trained to tell a story about kunun as taught by the teacher. On certain days of a week, students are asked to perform independently in front of the class. For example, on Monday when they finish carrying out hoist flag, the students are asked to tell about kunun. Then, the teacher continues the lesson by discussing the character values and sequential that can be taken on the story. This way is one of the obvious efforts from school party to support the building of character values in students who are expected to lead to the good deed of students' thinking. This strategy is similar to what primary school No.001 Sungai Penuh. In this school, in early learning of odd semester, the school applies a policy that is an appeal from the school in the first two months in Grade 1 and 2 are filled with 70 percent of learning about cultural heritage, namely folklore. Teachers are asked to spend more time studying by telling stories and writing. The first two months are filled with literary activities by teachers about 's story and Indonesian archipelago folklore. In addition, this strategy attracts the students' interests in order to be awkward in socializing process with friends or teachers. This method is considered to be effective for developing the student character values, especially those related to a sense of responsibility, discipline, independence, mutual cooperation, caring, respect to teachers and old fellow, and love other friends. This strategy succeeded in attracting students' interest in their first months of school, thus students became less awkward when they interacted at school. This also increased the interest and enthusiasm of new students to be disciplined and independent of their daily activities.

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Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (105-117)

http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index

Besides, the school also provides facilities and infrastructure supporting these activities, by involving the parents and guardians of students at the beginning of each semester to hold a meeting or to design an activity that is called An Inspiring Class. This class is activated once a month, the contents are to discuss the talents and the interests of students including folklore, literature or culture of Kerinci region. The inspirational class indicates that the autonomy of Kerinci’s kunun is still an effective medium in developing the values of local wisdom and attracting students' interest in learning. Although the implementation is not optimal, The Education Department, schools, principals and teachers are trying to develop regional heritage as a form of caring and responsibility as a tutor to students. Based on the results of observations and interviews, the autonomy of kunun in Sungai Penuh Primary School is not optimal yet, due to various factors including The teacher who teach the student is not a native of Kerinci or comes from outside the area. Even though the teacher came from the Kerinci area, the teacher did not or rarely understand about kunun; Limited references about Kerinci folklore in textbook. In the K13 curriculum, kunun or folklore it is still general in the Muatan Lokal subjects and in Indonesian lesson, for example, textbook for Grade 4 only describes the story of Putri Tangguk from Jambi Province. Local wisdom learning also including character values gets more attention from the Department of Education but only limited to an introduction to Kerinci script (Incung's writing), and books or references relating to kunun are not available at all. Folklore is only inserted in muatan lokal lesson, and Putri Tangguk story is the only one story available. Putri Tangguk story is actually a story from Jambi and not from Kerinci. Based on the student cognitive domain, they only reach the stage of general understanding. The available books are only the supporting books, neither textbooks nor books about kunun. The teacher only conveys kunun generally by inserting it between the lessons. Kunun was delivered in Indonesian, whereas the original Kunun should be carried in local language. Heterogeneous students and the language of social gatherings are dominated by the Minang language, causing the Kunun distribution not to be investigated more specifically, only limited to the introduction, so that the Minang and Kunun languages can only be felt in oral form only. This is in accordance with the opinion of Rahmat (2014) which states that the can be felt in addition to oral form, preservation can also be seen in written form. The forms of writing are stated in the literature. Although the Department of Education has proposed using the Kerinci language on certain days; on Thursday every week, this has not been possible to do because the dominant students use the Minang language at school to communicate outside of learning time, both with teachers and with friends. In addition, the age factor ranges from 6 to 12 years as primary school students cause they can not be regulated to use local languages.

4. Conclusions This study concluded that there are many character values in Kunun that can be used as learning media. However, the use and autonomy of Kunun as the development of

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Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (105-117)

http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index

character values in Sungai Penuh Primary School has only reached the planning stage. Related parties including Department of Education, schools, principals and teachers are actively working to support the development of the K13 curriculum which refers to local wisdom and character education. This is proven to the aspects to introduce Kerinci culture to students who have multiple goals; in order to students understand their regional culture both language and literature (Kunun), and they can absorb the character values in kunun. Although kunun was still lack of more focused attention, the schools and Department of Education always try to improve for kunun is recognizes by the student from the beginning of early semester in primary school. Based on that phenomenon, many efforts are needed from various parties in order to kunun is inventoried and always exist. The estuary of the efforts is in order for students apply the values found in kunun in their daily lives both in school and in the future, and do not depend on stories from abroad. Thus, they are able to love and preserve the folklore on their own that enriched with good values. With the development of character values sourcing from folklore, Indonesian people have a shield in the face of globalization.

5. Acknowledgments This Study is a budding lecturer research (PDP) grant funded by DRPM with Contrak number.038/110.ak.04/ KONTRAKPENELITIAN /2019.Starting April 2019

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Jurnal Gramatika: Jurnal Penelitian Pendidikan Bahasa dan Sastra Indonesia (P-ISSN: 2442-8485) (E-ISSN: 2460-6316) Vol. 6 No. 1. April 2020 (105-117)

http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-gramatika/index

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