124 the Relevance of the Noble Values of Ki Hajar Dewantara's

The 1st PGSD UST International Conference on Education Volume 1 (2018) ISSN 26550687

The Relevance of the Noble Values of Ki Hajar Dewantara’s Teachings to the Developed Culture and Nation Character

Ronggo Warsito Septiana Wijayanti Sri Wiyata Teacher Training and Education Teacher Training and Education Teacher Training and Education Faculty Faculty Faculty Widya Dharma University Widya Dharma University Widya Dharma University Klaten, Indonesia Klaten, Indonesia Klaten, Indonesia Email: [email protected]

Abstract: Ki Hajar Dewantara left many noble Hajar Dewantara, with the purpose to be closer values which are well suited to Indonesian culture. to the common people. The authentic evidence The noble values of Ki Hajar Dewantara’s of that name change dated February 23rd, 1928 teachings as written in his works are varied and was posted in an 11 x 22 cm leaflet dated each complements the other. In this research will February 23rd, 1928 [1]. be observed is that relevance of the noble values of Ki Hajar Dewantara’s teaching to developed Ki Hajar Dewantara was once exiled to the culture education and nation character. The Bangka Island and the Netherlands by the objective of this research are 1) to describe the Dutch East Indies government because of his noble values of Ki Hajar Dewantara’s teachings, critical writing entitled "Als ik een and 2) to find the justification their relevance of the Nederlander was" (If I Were a Dutchman). Its noble values of Ki Hajar Dewantara’s teaching to published in the newspaper De Expres that developed culture education and nation character. It was led by Douwes Dekker. That social used descriptive qualitative method with the single criticism occurred in 1913. At that time, Dutch embedded case study strategy. Its data covered (1) East Indies colonial government intended to informants, (2) documents of, and (3) events and collect donations from the indigenous people collected through in-depth interview, observation, documentation, and content analysis. Triangulation in order to celebrate the national liberation of technique was used to check the data validity. They the Netherlands from the French imperialism. were analyzed by using the interactive model of As a result of his piece of writing, analysis.This research concluded were: 1) The Soewardi Soerjaningrat, then 24, was arrested noble values of Ki Hajar Dewantara's teaching as and exiled to Bangka Island, and from then on written down in his works vary and complement to the Netherlands. There, he took advantage each other. This research found 10 of Ki Hajar to study to get Europeesche Akte (European Dewantara's noble values. There were a) momong, Act Certificate). Upon returning to his among, and ngemong, b) educational means, c) the homeland in 1918, he founded a national tricon, d) trihayu, e) trisakti jiwa, f) the leadership school called Nationaal Onderwijs Instituut trilogy, g) tripantang, h) tritep, i) ngandel, kandel, kendel, and bandel, j) neng, ning, nung, and nang; Tamansiswa (Tamansiswa National Institute) and 2) Noble values of Ki Hajar Dewantara’s on July 3, 1922. teaching is relevance to developed culture In 1943, during Japanese imperialism, Ki education and nation character, because the values Hajar Dewantara together with Ir. Soekarno, is found from Indonesian surface. Drs. Muhammad Hatta, and K.H. Mas Mansur Keywords: noble values, Ki Hajar Dewantara, founded the People Power Center (Pusat culture education, nation character. Tenaga Rakyat/Putera). “At that time, Ki Hajar Dewantara deliberately determined for Nyi 1. Introduction Hajar Dewantara to stay in her post, namely Raden Mas Soewardi Soerjaningrat was Yogyakarta”, with the intention of born in Yogyakarta on the 2nd of May, 1889. strengthening Tamansiswa Supreme Council When he was 40, he changed his real name, in its endeavor to defend itself from Japanese from Raden Mas Soewardi Soerjaningrat to Ki fascism political pressures [2]. After Indonesia

got its independence, Ki Hajar Dewantara was mangun karsa (in the middle creating chances assigned to be its first Minister of Education, for initiative), tutwuri handayani (at the back Teaching, and Culture. giving encouragement). The last part of his The above short story of Ki Hajar slogan, tutwuri handayani, became the slogan Dewantara struggle is a folk literature. Folk of the Minister of Education and Culture. literature needs to be imparted to the learners The noble values of Ki Hajar Dewantara’s as one of the sources of cultural information. It teachings as written in his works are varied is in relevance with an article entitled The and each complements the other. The firsth Pedagogical Value of Folk Literature as a noble value is “the concept on momong, Cultural Resource for Social Studies among, and ngemong.” Momong means to Instruction: An Analysis of Folktales from nurture, to guide, and to care for so as to keep Denmark written by Virtue, David C; Vogler, the children safely grow to be as they wished Kenneth E. Journal of Social Studies for” [4]. Now adays, the principle is used as Research 32.1 [3]. That article informs that the education foundation. The method is Social Sciences teachers usually employed without any kind of force, even only in the folk literature as classroom cultural resources form of leading, if it is not important, it is not to reflect the characteristics of the cultural compulsory. The educator will always care for group in which they belong. The folk literature the continuity of the child's inner life and pedagogic value is cultural resource in Social she/he should always be kept away from any Sciences class. It is concluded then, that folk kind of coercion. literature is an extremely useful cultural The second noble value of Ki Hajar transmission. Dewantara’s teachings is called “Educational Ki Hajar Dewantara depend ability as his Means.” Educational means are efforts and nation's great thinker was transformed in the activities that are executed in order to reach Tamansiswa Institute system. It was shown in the educational goals. Educational means are the followings: (1) Tamansiswa Institute basic tools, namely how to teach. It is ability to build and sustain its life and important to note that there are various ways to existence to this day; (2) Ki Hajar Dewantara teach, yet those can be divided into six model real contribution in the formulation of the as expounded: (1) giving example (voorbeeld), 1945 Constitution, especially in article 32 on (2) conditioning (pakulinan, gewoonte- national culture; (3) When he appeared as one vorming), (3) teaching (wulang-wuruk, of the panelists in the "Cultural Polemic" leering), (4) command, coercion, and forum in 1933-1935, Ki Hajar Dewantara punishment (regeeringentucht), (5) action belonged to the party which stressed the (laku, zelfbeheersching, zelfdiscipline), (6) importance nguri-uri (taking care and physical and spiritual experiences (ngerti, preserve) the nation cultural values, instead of ngrasa, and glakoni / comprehending, merely following the lead and importing the empathising, and acting) [5]. Character values of Western modernity and scientific and education works effectively when being technological values for granted. implemented with loyalty, spaciousness, and Ki Hajar Dewantara obtained many width impact. Very early, the students are accolades. The first is that his birth day, May introduced to character education, so as to be 02nd, was made as the National Education Day. used to it, and it becomes something that has The second is that he was appointed as the to be owned [6]. national movement hero by the Decree of the The Tri-con principle is the third noble President of Indonesia Number 305 year of value of Ki Hajar Dewantara’s teachings. 1959. The third is that he received the title of According to Ki Hajar Dewantara, education is Doctor Honoris Causa (Dr. H.C.) from Gadjah a process of acculturation. Process of Mada University in 1957, two years before he acculturation involves efforts to impart noble passed away (in April 26, 1959). The fourth is values to the community's new generation, that his name was immortalized as the name of which is not merely a continuance but also one of Indonesian warship, a KRI Ki Hajar with the intent to promote and develop the Dewantara. The fifth is that his portrait had culture towards the nobility of the human ever been immortalized on Rp 20, 000.00 bills. culture. His famous slogan is ing ngarsa sung tuladha The Tri-con principle needs to be (in the front giving example), ing madya implemented to ease, to safe, and to perfect the

entry of the cultural materials and objects from The Leadership Trilogy which other nations into the nation's culture. The Tri- encompasses Ing Ngarsa Sung Tuladha, Ing con principle are:, (1) Continuity/Kontinuitet, Madya Mangun Karsa, Tutwuri Handayani, which means that today's lifeline should be the is the sixth noble values of Ki Hajar continuation of the past life instead of an Dewantara’s teachings. The trilogy denotes imitation of other nations livings; (2) that when a leader is at the front s/he should be Convergency/ Konvergensi, in the sense of able to give example, when in the middle s/he living together instead of alone (isolation), should be able to build the spirit, and when at which ultimately leads to the meetings of the the back s/he should be able to encourage nations in the world; (3) those that s/he leads. Concentricity/Konsentrisitet, which means that Ing ngarsa sung tuladha means that at the upon being united with other nations in the front one gives example. When a leader worlds, we should not miss our own (teacher) is at the front, he/she should be able personality; albeit being centered, each to give example or be a model; a leader as the concentric still retains its own circle. fore front should always gives good examples The fourth noble value of Ki Hajar and be a model for his/her community. The Dewantara’s teachings is “Trihayu” (memayu frequently cited saying that is related to that hayuning sarira, memayu hayuning bangsa, demand is that teacher should be able to be memayu hayuning bawana). This statement obeyed (digugu) and emulated (ditiru). Here means that what ever one does, it should be lies the importance of character education to beneficial for oneself, for one's nation, and for acquire behavioral changes [4]. It is in other human beings in the world. Memayu relevance with the research that was executed hayuning bawana (beneficial for the world) by Mattar and Khalil, the result of that also means memayu hayuning manungsa research showed a significant connection (beneficial for human beings). between character education and behavioral “Tri Sakti Jiwa (cipta, rasa, karsa)” is change [8]. the fifth noble value of Ki Hajar Dewantara’s Ing ngarsa sung tuladha means that "a teachings. There are cipta is the thinking good country leader always lead up front to ability, which duties are seeking the truth, by give good example for his/her people.” Thus, comparing one situation against others so as to corrupt leaders and those who do lamentable find the differences and likeness or which one things will be denigrated by his/her people. is right and which one is wrong. In this His/her dignity as the leader will be ruined [9]. spiritual process, experiences on truth and err Ing madya mangun karsa, means in the are needed as the object of comparison. middle building the will power. While a leader Rasa (feeling) is all heart gestures is in the middle of his/her people, he/she which cause one to be willing or unwilling, should be able to be the unifier of the people's happy or sad, embarrassed or proud, satisfied goals and ideals. A leader among those she/he or disappointed, brave or afraid, angry or leads always consolidates, giving guidance and compassionate, and also hate and love. The making decision through deliberation for the feeling is undergone by the heart instead of by good of the community. the mind/thinking. Mind is incapable of Tutwuri handayani means that a leader executing the feelings. It is impossible for one should follow the opinion and the objective to think that he does not want to feel sad or to that have been commonly agreed. If there is an will oneself to feel happy for ten minutes, or to obstruction on the way, a leader should be able advise a person who feels sad or cries not to to give a way out (solution) through feel it. consolidation. In the role of a teacher or Karsa always emerges besides those educator, tutwuri handayani means that a two and as if it is as a result of the thought and teacher is a facilitator. feelings. It means that to perform anything The seventh noble value of Ki Hajar there should be synergic combination among Dewantara’s teachings is Three Prohibitions the result of thought, the result of feeling, as (Tripantang, namely wealth, position, well as strong motivation within. Will power is women). The Tripantang concept means that the beginning of all certain and definite deeds one is forbidden to misuse other person's and actions of noble-minded person [7]. wealth (corruption), abuse official position (such as collusion), and have affairs with other

women (such as cheating on one's spouse). All The noble values of Ki Hajar Dewantara’s three prohibitions should not be breached. teachings, especially neng (meneng/quiet) and Character education is very much needed so as ning (clarity) are relevant to the article entitled not to violate those three prohibitions. It is "A Javanese Metropolis and Mental Life" in relevant with a research that has been executed the international journal “Ethos” [12]. The by Cheng, [10]. Character Education and article content reveals that in their life, Character-trait Development Enrich-ment for Javanese persons always prioritizing their College Students. Report of Research: That social and spiritual life. Javanese persons have research provides input on the importance of habit of contemplating or deliberating. As character education for gifted students, which other modern Indonesians with their own will help improving awareness, behavior, identity, traditional Javanese persons also have character, and common sense. The research their own identity. concluded that character education has been All of the aforementioned in herited noble proven to be able to develop the community, values of Ki Hajar Dewantara’s teachings that is with the good character the life of the correspond with Indonesian culture as well as community will get better. are relevant to the developed culture and The eighth noble value is Tritep- tetep, nation character. It is quite natural, since antep, and mantep (firm, well-versed, stead during his childhood, Ki Hajar Dewantara fast). Firmness of mind and spirit determines resided in Keraton Pakualaman environment, one's quality. When firmness and well-versed which was thick with Javanese culture as well quality are present already, then steadfastness as full with charater education. Departing from will also appear, and a leader will not be this mindset, the researchers are interested to pushed back [7]. seek further the noble values of Ki Hajar Ngandel, kandel, kendel, and bandel Dewantara’s teachings which are relevant to (belief, mature, and full of knowledge, the developed culture and nation character. courageous, and persistent) are the ninth noble values of Ki Hajar Dewantara’s teachings. 2. Material & Methodology Ngandel means believing in one's stance, 2.1. Method because one has maturity and knowledge. This research is the qualitative one. Thus the next points, courageous (kendel) and Qualitative research is interpretative not easily discouraged as well as placing research.” In qualitative research the oneself in God's hands (bandel) will researchers are involved with continuous automatically follow [7]. experiences with the participants. That The tenth noble values of Ki Hajar engagement will bring about a series of Dewantara’s teachings are neng, ning, nung, strategic, ethical, and personal issues in the andnang. Neng, ning, nung, mean the purity qualitative research process [13]. The research of mind and spirit that comes with tranquillity. utilized a single embedded case study strategy. Those bring forward strength. When those Single means that it only investigated one three are present, nang will begun, that is, the thing, namely: the noble values of Ki Hajar victory will be a part of human being [7]. Dewantara’s teachings and its relevance to the Neng, ning, nung, nang have the developed culture and nation character. following meanings. “Neng”, that is meneng Embedded means that when the researchers (quiet), has inner and outer peace, and is not started to go to the field, they had already been nervous, which will become “ning”. "Ning" or equipped with many theories whish were wening, means clarity, or clearness of thought, relevant to the solution to the problems and the which made it easier to distinguish which one problem focus, which were already conceived is truthful and which is dishonest; which one is beforehand. correct and which is incorrect. Then it The research was conducted in the becomes “nung” of hanung, that are strong, Dewantara Kirti Griya Museum, Yogyakarta. sturdy, physically and emotionally strong to The place is very representative to endorse the reach for one's ideals. Finally, one reaches reasons to dig the noble values of Ki Hajar “nang” or menang (victory) and gets authority, Dewantara’s teachings. The researchers also right, and power for the endeavor that one has went to Sarjana Wiyata Tamansiswa done [11]. University (UST), Yogyakarta, meeting and acquiring a lot of information from the key

informant, Prof. Dr. H. Ki Supriyoko, S.D.U., In that museum the researchers gained M.Pd., who is also the director of the Graduate numerous information that are rarely found in Programs of UST Yogyakarta. other places, such as the collection of Ki Hajar The research was started in the odd Dewantara letters, books that were written by semester of 2016/2017. The survey and field him (KHD), and Ki Hajar Dewantara relics. observation were done from May to August The researchers took their pictures. In this case 2015. Visitations to the research sites, the snowball principles occurred - they were especially to Dewantara Kirti Griya Museum, getting bigger as the research went on. Yogyakarta had already been executed several Triangulation technique was employed to times in several months, from September to check the data validity. “The term December 2015. The underlying reason for triangulation does occur in each of the other those visitations and observations to the six separate “discipline” chapters noted Museum and University in Yogyakarta is the previously, but primarily as a historical artifact urgency of both data source as the research rather than as a currently dominant term”. The data support. triangulation that was implemented was Qualitative research was implemented in data/source triangulation and method this research. The researchers wanted to gain triangulation. Data triangulation is checking complete, valid, reliable, and objective data the data validity through other source, while and information. Descriptive-analytic method triangulation is checking the data approach was employed. The researchers validity using different method. The concept compiled information on noble values of Ki of triangulation method had pushed the Hajar Dewantara teachings and its relevance scientists further and had finally dismantled to the developed culture and nation character the hegemony of single method adherents. as many and as accurate as possible. The data Interactive analysis technique in the form sources were: of Components of Data Analysis: Interactive 1) Informants/the subjects of the research; Models, was utilized for qualitative data. The They were the head and manager of model consists of three simultaneously Dewantara Kirti Griya Museum, connected analysis components. Those are (1) Yogyakarta (Nyi Sri Muryani and Ki Agus Data reduction , (2) Data display, and (3) Purwanto), and representative of Conclusions drawing/Verification. Yogyakarta Tamansiswa Supreme Council Data reduction, data display, and caretaker. Also important as informants conclusions drawing/verification are were the central figures, namely Ki intertwined. Those happened prior to, during, Supriyoko (Prof. Dr. H. Ki Supriyoko, and after the data collection in parallel form, to S.D.U., M.Pd., expert in anything about establish a common insight called “analysis.” Tamansiswa) as the key informant, Ustadz "The data reduction/transforming process H. Laili Arif Jamaludin, Lc., Dr. H.A. continues after fieldwork, until a final report is Istadiyantha, M.S., and Drs. H. complete. Data Reduction is not something Fathurrohim, M.Ag. separate from analysis. It is part of analysis. 2) Documents: the teachings of Ki Hajar The researcher’s choices of which data chunks Dewantara, excerpts of a collection of Ki to code, which to pull out, which patterns Hajar Dewantara letters that is ingeniously summarize a number of chunks, what the documented in Dewantara Kirti Griya evolving story is, are all analytic choices". Museum, Yogyakarta (over 800 letters). 3) Events: occurrences that were related to 3. Results and Discussion the exploits of Ki Hajar Dewantara and The first value is “the noble value on co- that were documented in micro film. education and co-instruction or teaching and educating boys and girls. The Prophet forbade The data were collected through in-depth his companions to stop the urinating boy with interview, observation, documentation, and several considerations. The first, if it was content analysis. The informants who were stopped, the urine would surely spattered previously named in point 1C underwent in- anywhere, so that the impurity would spread depth interview. Observations and wider. The second consideration was out of documentations were employed in the concern for (ngemong) the boy. Dewantara Kirti Griya Museum, Yogyakarta.

Other proof is the fact that every time the value is for example the conception of Prophet got food from his companions, he Trihayu, i.e: memayu hayuning sarira, always accepted and ate it. One day, he got memayu hayuning bangsa, memayu hayuning some food from one of the companion and he bawana/manungsa. ate it by himself. The companions saw it and wondered why he did not share the food with 4. Conclusion others as usual. It turned out that the food he Ki Hajar Dewantara depend ability as his received at the time was unsavory and the nation's great thinker has been transformed Prophet ate it as if it was delicious because he into the Tamansiswa University system. Ki cared about the feeling (ngemong) of one Hajar Dewantara is included in the side who companion who had given him the food (result emphasized the importance of nguri-uri of an interview with Ustadz Laili on Saturday, (taking care and preserve) the nation cultural March 5, 2016). values, instead of merely following the lead The third noble value of Ki Hajar and importing the values of Western Dewantara’s teachings is termed “Educational modernity and scientific and technological Means."It is the efforts and activities that are values of the West per se. He passed down so carried out in order to reach the educational many noble values that which match goals. Educational means are basic tools, Indonesian culture perfectly. namely how to teach. In an article titled The noble values of Ki Hajar Dewantara's Modeling the Effects of Victim Behavior and teaching as written down in his works vary and Moral Character on Prosecutors ' Charging complement each other. This research found Decisions in Sexual Assault Cases stating how 10 of Ki Hajar Dewantara's noble values important character on the cultivation of one's which are relevant to the developed culture self. In a trial of a case, the person's character and nation character. Those values are: (1) also becomes the important thing to be momong, among, and ngemong, (2) considered in decision making [14]. educational means, (3) the tri-con principles The cultivation of the character education namely continuity, convergency, and in the Social Sciences in learning this is done concentricity, (4) Trihayu, (5) Trisakti Jiwa by use of a module-based strategy values the namely cipta, rasa, and karsa, (6) Leadership sublime teachings of Ki Hajar Dewantara. trilogy (7) Three prohibitions, (8) Tritep- tetep, With the strategy of the use of this module, antep, and mantep (9) ngandel, kandel, kendel, then learning is not dependent upon the and bandel, (10) neng, ning, nung, andnang. presence of a teacher. Learning materials, The noble values of Ki Hajar Dewantara’s including module is very needed in learning. teachings are relevant to the developed culture Relevant to this case , in the MERLOT Journal and nation character. The reasons why are the of Online Learning and Teaching, stating that noble values of Ki Hajar Dewantara’s the text books including the module, either teachings relevant to the developed culture and print or digital, remains a learning tool [15]. nation character are as follows: (1) Ki Hajar Article entitled "The Sultan's Palace: Dewantara was born and raised in a religious Selected Essays on Javanese Courts" Author: Pakualaman palace environment. According to Worsley, Peter. Published in the journal " The an informant, Ki Hajar Dewantara was one of Australian Journal of Anthropology" 16.2 the descendant of Sunan Kalijaga. So, Ki (2005): 273-274. In the study presented that Hadjar Dewantara was a descendant of according to RadenSoedjanaTirtakoesoema aristocrat as well as ulema (theologian). As a nation Indonesia needs to be nguri-the culture descendant of aristocrats and ulemas, Ki Hajar of their uri. Great value teaching figures a Dewantara was educated and raised in highly positive precursor need dihidupsuburkan in the conducive socio-cultural and religious community, including local wisdom values. In environment [16], (2) In that kind of the Palace preserved literature R.Ng. conducive religious and cultural environment Ranggawarsita and P.A.A. Mangkunegara IV, Ki Hadjar Dewantara was raised and educated as well as the history of Ki Hajar Dewantara. to be a Javanese style culture who put an Great value figures especially from the emphasize on the essence than on the culture teachings of Ki Hajar Dewantara very education. (3) Upon further study, all noble fundamental, particularly with regard to the values taught by Ki Hajar Dewantara were formation of the character or characters. Great based on the culture and character education.

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