The Local Wisdom Values of Kasepuhan Ciptagelar Community As a Source of History Learning

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The Local Wisdom Values of Kasepuhan Ciptagelar Community As a Source of History Learning THE LOCAL WISDOM VALUES OF KASEPUHAN CIPTAGELAR COMMUNITY AS A SOURCE OF HISTORY LEARNING ILHAM ROHMAN RAMADHAN Siliwangi University Tasikmalaya [email protected] Abstract This study aims to 1) analyze the history and local wisdom of the Kasepuhan Ciptagelar community; 2) obtaining values of local wisdom that can be integrated into the subjects of History; 3) Making local wisdom Kasepuhan Ciptagelar community as an alternative source of history learning. The method used in this research is descriptive qualitative. The results showed 1) The local wisdom of the Kasepuhan Ciptagelar community has tangible and intangible forms; (2) the values of local wisdom include social solidarity, pro- environmental approach, democratic, honesty, responsibility and creativity, (3) the values of local wisdom can be integrated into the subjects of Indonesian history in class X (Ten). We can conclude that the value of local wisdom in the Kasepuhan Ciptagelar community can be used as an alternative source of historical learning. Keywords: local wisdom, Kasepuhan Ciptagelar, history learning INTRODUCTION Indonesia is well known for its cultural diversity and tradition. These sublime cultures and traditions come from the hundreds of ethnics that inhabit the archipelago. Each of these communities has a variety of languages, customs, ways of life, values, and different spiritual norm, which are expressed in various forms of artifact (tangible) and tradition (intangible) that are resembled in the life of indigenous/ traditional societies. Local traditions are maintained in the community as a distinctive identity, where local cultural values contained in the tradition are used as a guide and the truth and sacredness of the community are believed. These cultural values then 363 shape local wisdom which is reflected in the concepts of solidarity and social cohesion of the community in carrying out its activities. In the last few decades, values rooted in local wisdom have increasingly been abandoned by people who think that this matter has no relevance to present or future life. The entry of foreign culture is also a serious threat to the Indonesian people, especially the indigenous culture that portrays the locality typical of each region in the country. Mistakes in responding to globalization can result in the erosion of local culture in the archipelago. The existence of local culture will sooner or later be affected by the current of globalization entering Indonesia. One way for local culture to survive is to instill its values through education. According to Tilaar (2002: 9) that education is a process of sowing the seeds of the culture and civilization of human life and lived by the values or vision of developing and developed within a community. The essence of cultural education in the context of education in Indonesia is value education, which is about values that originate from the culture of the Indonesian people themselves in order to foster the personality of the younger generation. One example of a community that still maintains the values of local wisdom in daily life is the Kasepuhan Ciptagelar community. The existence of the Kasepuhan Ciptagelar community's tradition amid globalization, is interesting to look at from an educational perspective. In this case related to interpreting it as a cultural heritage that can be used as an alternative source of learning history in the region of Sukabumi and its surroundings which is adjusted to the Core Competency and Basic Competencies at high school. The purpose of this study are as follows: 1) Analyze the history and local wisdom of the Kasepuhan Ciptagelar community; 2) Obtaining values of local wisdom that can be integrated into the subjects of History in high school; 3) Making local wisdom Kasepuhan Ciptagelar community as an alternative source of history learning in High School. Local Wisdom In general, local wisdom can be understood as local ideas (locality) that are wise, full of wisdom, of good value, which are engraved and followed by members of the community. Local wisdom is not the same in different places, times and tribes. This difference is 364 caused by the challenges of nature and the different needs of his life, so his experience in fulfilling his life's needs gives rise to a variety of good knowledge systems related to the social environment. Local wisdom has many functions, as expressed by Sartini (2006), that the function of the local wisdom is (1) conservation and preservation of natural resources; (2) human resource development; (3) development of culture and science; (4) advice, beliefs, social trafficking and monitoring; (5) social significance, for example communal/relative integration ceremony; (6) means ethics and morals; (7) political significance. Atmodjo in Ayatrohaedi (1986: 37) revealed that local wisdom is a selective absorption ability of foreign cultures, meaning that it is adapted to the atmosphere and conditions of the place. Thus, the ability of highly relevance with the purpose of learning history. Participants learners can select and sort of culture which are in accordance with characteristic own culture, through capabilities that have been developed. The ability to absorb foreign cultures that come in a selective manner certainly requires direct experience from the people around them. This can be done by using the culture of indigenous peoples as a source of learning. Local Wisdom as an Alternative Source of Learning History The implementation of the values of local wisdom in learning History is based on the concept of educational philosophy, namely Perennialism. Perennialism sees education as a very important process in the inheritance of cultural value to learners. Cultural values owned by the community are very important to be transformed in education, so that later students can know, accept and live the values that exist. Perennialism view that the past is a chain of human life that cannot be ignored. The past is an important part of the journey of human time and has a powerful influence on present and future events. The values that were born in the past are valuable things to bequeath to the younger generation. Learning resources in the subjects of history is not just a book, but the behavior of the local community and local wisdom in surrounding environment can be used as a source of alternative learning. Related to local wisdom, its use as a source of learning can also be part of the character education that teachers want to develop. 365 Geographical Conditions of Kasepuhan Ciptagelar Administratively Kasepuhan Ciptagelar located in the territory of Sinaresmi Village, Cisolok district, Sukabumi Regency, West Java. This customary area is located on the southern slope of the Mount Halimun Salak National Park (TNGHS). Geographically, the whole Kasepuhan area is surrounded by mountains, on the north side is Kendeng Mountain, while on the west side is Halimun Mountain and on the east side is Bongkok Mountain. Kasepuhan region has an average height of around 800-1,200 meters above sea level. The distance of Kasepuhan Ciptagelar from Pelabuhan Ratu (the capital of Sukabumi regency) is around 33 kilometers. Traditionally, the distribution area of the Incu-Putu (descendant) of Kasepuhan Ciptagelar is spread in three regencies of Lebak, Bogor and Sukabumi. History of Kasepuhan Ciptagelar Ciptagelar is lembur (village), as well as the Kasepuhan center for tari kolot (old Kasepuhan), which is culturally bound. Lembur is an association of several families who live close together to become a neighborhood or small village, while Kampung gede (big), which is the central government of Kasepuhan and Kasepuhan itself is a set of many lemburv, also small and large villages that are bound by custom and culture. Simply stated, the word Kasepuhan can refer to groups of people or communities that are still alive and behave in accordance with the rules of old customs. Etymologically, Kasepuhan from the word sepuh (elderly) which means Old (respected and elder) (Kusdiwanggo, 2016: 310). Ciptagelar ancestors have been recorded since 1368 ago. Now, Ciptagelar is the successor to the 19th Kasepuhan as the most recent Kasepuhan center which was officially inhabited on 7 Muharam 1421 H or 12 April 2000. In the future, Ciptagelar elders are believed to be moving the center of their government to new settlements again, but in an uncertain time because they still must wait for the wangsit karuhun. The life patterns of the Ciptagelar people still carry the teachings and traditions of ancestors (karuhun) that are based on rice culture. Rice culture society is a society that has a set of values and supernatural beliefs in rice entities. This belief persists and continues to grow until now. For the people of Ciptagelar, trust in the rice entity is not only engraved in the realm of values and thought but is reflected in rituals 366 and daily life. Real manifestation of their values, thought, and behavior is agriculture. Agricultural business is considered a religious activity. Agricultural activities are inseparable from sacred rituals and myths. Agriculture in Ciptagelar is currently held culturally in two ways, dry land (huma) and wet land (sawah basah). In organizing agriculture, there are at least 32 series of rice culture rituals during one cycle of rice planting. Previously, agriculture was only carried out with authority. The people of Ciptagelar Village call themselves "Kasepuhan Pancer Pangawinan". From the word pancer which can be interpreted as the ‘source’ or ‘origin’ and pangawinan that comes from the word ngawin, which means "spear bearer in a marriage ceremony". The word pangawinan by Adimihardja (1992) is associated with bareusan pangawinan (spear line), namely special forces armed with spears of the Sunda Kingdom. The meaning of the word Ciptagelar itself is open or resigned. The origin of the inhabitants of Ciptagelar is often related to the descendants of King Siliwangi and one of the places of descent and followers of the Sunda Kingdom of Pajajaran to hide.
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