Ellya Roza, Nur Aisyah Zulkifli, The Contribution of Zapin as One of Malay Traditional Arts... AL-TA’LIM JOURNAL, 24 (2), 2017 , (142-156) (Print ISSN 1410-7546 Online ISSN 2355-7893) Available online at http://journal.tarbiyahiainib.ac.id/index.php/attalim The Contribution of Zapin as One of Malay Traditional Arts in Curriculum 2013 Received:02nd March 2017 ; Revised: 18th Mei 2017; Accepted: 25th July 2017 Permalink/DOI: http://dx.doi.org/10.15548/jt.v24i2.270 Ellya Roza*) Abstract: Zapin consists of three elements which are Universitas Islam Negeri Sultan Syarif complementary to create movement harmony and rhythm that Kasim Riau, Indonesia. beautiful to look, heard and seen. They are music, song and dance. E-mail: [email protected] Zapin is one culture comes from Arab that developed in archipelago line with Islamization process. Zapin in Nusantara grew and Nur Aisyah Zulkifli developed in accordance with the customs and conditions of the Universitas Islam Negeri Sultan Syarif local community. It becomes palace art for events such as Kasim Riau, Indonesia. welcoming guests and celebrations in the kingdom and also E-mail: [email protected] entertainment for society. The study aims to determine the contribution of Zapin in the Curricullum 2013. A Mixed research *) Corresponding Author was used where the data taken from documentation, observation, and interview. The finding of the study showed that although modern art has been rife enter and expand in the archipelago but Zapin as cultural heritage still exist in society because of its content in accordance with teaching point and attitude of society that moral and spiritual precedence. It means that Zapin with all devices containing a core competence value contained in curriculum 2013. It is concluded that the contribution of Zapin as one of Malay traditional arts might contribute to the strengthening of curriculum 2013. Keywords: Contributions, Zapin, traditional arts, core competencies, curriculum 2013. How to Cite: Roza, E., & Zulkifli, N. (2017). The contribution of Zapin as one of Malay traditional arts in curriculum 2013. Al-Ta Lim Journal, 24 (2). doi:http://dx.doi.org/10.15548/jt.v24i2.270 INTRODUCTION advanced and high technology. Is science no longer has a significant correlation with human Moral and spiritual crisis is the main morality? In case, Al-Qur’an clearly says that issue faced by mankind today where humans those who have knowledge received an award are far from good scolds courtesies, teaching, from Allah Swt raising dignity and status. respect and so especially with regard to the ethics of life. There are only chided, blamed Science is not only acquired through reproach, recriminations, open disgrace people formal education but can also be obtained and many others. This moral crisis resulted in through non-formal education such as very many disasters, whether natural or human associations, non-governmental organizations, disasters on itself. In terms of science is very social organizations, arts associations and other 142 © 2017 by Al-Ta’lim All right reserved. This work is licensed under (CC-BY-SA) 143 Volume 24, Number 2, July, 2017, Page 142-156 associations. Non-formal education will be very contribution of Zapin Malay as a traditional art urgent to human benefit because the process is toward K.13 which is being developed by the not binding but has a great sense of government today. responsibility towards the procession. Its members have special interests when entering METHOD the realm of non-formal education because it A mixed research was used in this study will be dealing directly with various models of where the data taken from documentation, its members. Therefore, it is needed attitude observation, and interview. In other words, both and manners while in environment so that the qualitative and quantitative approaches were benefit achieved. This competence contained in conducted (Bernard, 2011; Bryman, 2006; curriculum 13 as an effort to realize the benefit. Creswell, 2013; Creswell & Clark, 2007; Elo & The core competencies that will be Kyngäs, 2008; Hsieh & Shannon, 2005; discussed in this paper are contained in Zapin Neuman, 2002; Thomas, 2006). This traditional arts which Zapin grow and develop combination is done with expectation to enrich in Nusantara tandem with the process of the data and better understand the problems Islamization by Arab. Zapin as Arab art had studied. It means that this article would result in come to proceed, causing the interaction a new understanding by using content analysis. between migrants and host communities are Furthermore, the presentation presented ultimately local communities experiencing descriptively giving something description and social institutions new life. Assimilation and a detailed description or depict the complex adaptation between Arab and society are reality that explanation and interpretive created through various touches Zapin as a analytical achieved. Thus the way of writing form of art. It cannot be denied the existence of used by the chronology of the events applies to Zapin in Nusantara regarded as a learning entire period and scope of the study. This can which can be appreciated in attitude among help to simplify and explain about something society in order to establish a relationship and that dealt with the issue in order to make the factual communication. conclusions more critical. Zapin gives color in society life, value RESULT AND DISCUSSION and contribute to the education world; both To understand the meaning and word of general and special education such uphold Zapin, it derived from Arabic Al- customs, enforcing discipline and show Zapn. In Zihabi Dictionary, the word of Al-zapn religious attitude and good character. Zapin as a means dancing or same as Raqsun which means legacy of Arab considered very alluring be act or swapping. While in Arab-Indonesian milestone relationship as well as entertainment Dictionary the word of Al-Zapn ordof derived relieving tired. It meanst through Zapin from the wzafana-yazfinu-zafnan which means community gathering, happiness, and preaches "dance", "kick". While the word so that its existence is very appropriate as a of raqsun derived from the word raqasa- means of connecting a sense that contains a yarqusu-raqsan which means "dance," "dance" variety of messages, mandate and role and "bertandak”. The word of Zapin derived models. Meaningful when gathered in doing from Al-zapn which means "dance" and zapin, people greet, advise and teach each other corresponds with Raqsun meant "act" or Aqattitude in accordance with the guidance "swapping". Al-zapn derives from word of of religion. This is very consistent with the zafana-yazfinu-zafnan which meant "dance" or curriculum 2013 (then abbreviation K.13) core "kick ". Raqsun derived from the word of competencies of K.13 contain spiritual values raqasa-yarqusu-raqsan which means dancing as found in the arts Zapin. Therefore, these (Berg, 2007; Burridge, n.d.; Chong, Rohwer, papers want to measure to extent the © 2017 by Al-Ta’lim All right reserved. This work is licensed under (CC-BY-SA) Ellya Roza, Nur Aisyah Zulkifli: The Contribution of Zapin as One of Malay Traditional Arts... 144 Emmanuel, Kruse, & Smilde, 2013; Houston, and Marwas where mutually supporting chock Stuart, & Taube, 2013; Meddegoda, 2013; creates strains of tones and rhythms lovely Ritawati, 2017; Shuaib, Olalere, & others, causing strains harps lilting (Ross, 2011). 2013). Since long ago, Zapin musical Refers to the origin word of Zapin instruments at Nusantara are used psaltery and above, it can be said that Zapin is one of art Marwas even though at first in Arab the uses leg movement as the base tempo and instruments used Al-udand Tambour dynamics. Leg movements arise because of the (Alfirafindra, 2012; Astuti, 2016; Nor, 2000b, gust of glad and pleasure will be 2000a). It has been agreed that to communicate accompaniment of musical instruments drums with people around the empire is done through and other instruments played by musicians to a particular sound produced by a device, for produce leg and body movements such as hands example cymbals and so forth. Likewise, Zapin and head. Zapin is developed rapidly from one is the instrument used as a tool or means of to another region coincide Arabs trading communication that occurs between the players processes to various parts of archipelago, and society as a listener (Ibid). On subsequent including Indonesia. Archipelago was once a development, the sound that has been known Malay region which is a trade channel of and used by society are then arranged into a foreign nations for main purpose because spices tone be regularly sounds and has rhythm sounds produced is very attractive to the merchant. It in accordance with the situation and conditions. meant Zapin is art of living and thrive in Malay According to Arzull (2002); Junita (2015); formerly known as Archipelago and influent in Nurdin (2016), in Zapin music, the most society life. important thing is the melody while Marwas unison add distinctiveness of the music so that Zapin is one proof of community local the punch with another blow and shouted to knowledge in art. Zapin has attached with produce harmonious sounds. custom and appreciated legacy all the time. There are many values can be taken and History Origins Zapin picked from Zapin as a legacy such as in the case of dance, music and song. Therefore, It is estimated Zapin created in the sixth Zapin is called differently, such as in West year of prophet that when Prophet Muhammad Kalimantan name Jepin, in Banjarmasin and Saw asked Ja’far as caretakers SaidinaHamzah South Kalimantan name Panting, in Makassar daughter who want to join the Prophet Saw and South Sulawesi name Jepeng, Banten and migrated to Medina. Ja’far was immediately West Java name Japin, in Jambi name delighted and danced and lifted his feet and is Dana and in Riau name Zapin.