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Eduvest � Journal
of Universal Studies Volume 2 Number 11, November, 2022 p- ISSN
2775-3735- e-ISSN 2775-3727 |
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INTEGRATION OF CULTURAL VALUES ON THE LEARNING OF SPEAKING SKILLS |
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Munirah, Syaharuddin,
Akram Budiman Yusuf Universitas
Muhammadiyah Makassar, Indonesia |
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ABSTRACT |
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This paper
aims to examine local cultural values in learning speaking
skills. Indonesian is a subject that develops students' ability to
communicate cultural values through behavior and the use of
language in various work-related contexts. One of the language skills studied
is speaking which requires an interesting learning process. Culture-based
education is an alternative that is feasible to use to improve the
educational process and increase school literacy discourse. The power of
culture aims to reduce negative student behavior. Local cultural values
are an important issue that should be studied in learning.
Facing this new era requires various strategies including adopting local
cultural values in the learning process, especially learning
speaking skills. The integration of Makassar Bugis cultural values
(Siri', Pacce, and Sipakatau) is very important in the learning process. If
this value is used properly in the learning process, it can be a strong
incentive for students to improve their learning achievement by understanding
and applying Bugis Makassar cultural values. |
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KEYWORDS |
Integration, Cultural Values, Speaking Skills |
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This
work is licensed under a Creative Commons Attribution-ShareAlike
4.0 International |
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INTRODUCTION
In the current era of globalization, an issue that is important to
receive attention is national identity. The rapid flow of globalization causes
the erosion of national values. Children are more proud
of foreign cultures than their own national culture. This is evidenced by a
greater sense of pride in children when they use foreign products, compared to
when they use their own national products. The slogan "I love made in
Indonesia" seems to be just a mere utterance, without any action following
the statement. With conditions like this, it is necessary to instill the values
of nationalism in students to increase students' love for the Indonesian
nation.
The influence of modernization on the life of the nation cannot be
denied anymore, this has an impact on eroding the noble cultural values of our
nation. According to (Joesoef, 1982) states
that cultural values which are the basis of national character are important to
be instilled in every individual, so that each individual is able to better understand,
interpret, and appreciate as well as realize the importance of cultural values
in carrying out every activity of life. (Rasyid, 2013) that the
preservation of regional culture and the development of national culture
through education, both formal and non-formal education, by reactivating all
educational platforms and activities. Education and culture have a very
important role in growing and developing the nation's noble values, which have
an impact on character formation.
Ethnic and
cultural diversity has great potential in the development and development of
education. (Tilaar, 1999) argued that
"national education in the reform era needs to formulate a new vision of
education, namely to build human beings and Indonesian civil society who have
an identity based on national culture". (Geertz, 1992) "Culture
is built from regional culture that grows and develops in every ethnic
group". The cultural diversity that grows and develops in each ethnicity
should be recognized for its existence and at the same time can be used as a
basis for education.
One of the
strategies in dealing with the Asean Economic Community (AEC) in the field of
education is to instill local cultural values in learning. According to (Warsi et al., 2004) � local
culture as an effort to build national identity, and as a selector (filter)
from foreign cultural influences�. (Munadi, 2011) who said
that "the function of education is to preserve the social order and values
that exist in society and as an agent of social renewal so that it can
anticipate the future". Local culture-based learning plays a very
important role in fostering and forming human attitudes, mental and morals.
The world of
education facing the era of the Asean Economic Community (AEC) must prepare
skilled, sensitive and critical human resources. According to Wardiman (2011)
said that "the era of globalization according to strong human
resources". This is in line with (Seock & Lin, 2011) states "the process of globalization
will make a number of people to return to their ethnicity, which is a process
to find an identity". Adopting cultural values to be transformed into
learning acts as a means of self-control in dealing with the economic pressures
that we are currently facing and in welcoming the implementation of the ASEAN
Economic Community.
Instilling local cultural values in the learning process is very important to do. (Gaffar, 2004) that "education is not just growing and developing all aspects of humanity without being bound by values, but values are the binder and influence of the process of growth and development". (Sauri, 2010) argues that "values and education are two things that cannot be separated from one another, when education tends to be treated as a vehicle for the transfer of knowledge there has been a propagation of values that at least lead to intellectual truth values". To balance moral and intellectual needs, education requires values as its implementation.
RESEARCH
METHOD
This type of research is a
qualitative descriptive research. The data in this study are Makassar
cultural values. Data collection techniques in this study are divided into four
stages, namely as follows:
In the first stage of direct observation, researchers
directly observed Makassar's cultural values. The second stage of the
documentation technique is to obtain data directly from the research site,
namely by taking pictures (photos) with the intention that the data collected
is more accurately related to cultural values in learning speaking skills. The
third stage used the recording technique of the researcher to record all things
related to Makassar cultural values and their implementation in speaking
skills. The data obtained were then analyzed using a qualitative descriptive
analysis method.
RESULT AND
DISCUSSION
National character
cannot be separated from cultural values. Culture is defined as all aspects of
human life in society, which are obtained by learning, including thoughts and
behavior. (Marvin & Ingle, 1999). Likewise
with what was said by (Suparlan, 2014) that culture is the whole knowledge of
humans as social beings, which are used to interpret and understand the
environment they face, and to create and encourage behavior.
The Bugis and
Makassar ethnic groups are two of the four major ethnic groups in South
Sulawesi. In essence, the culture and way of life of the Bugis people are
generally the same and in harmony with the culture and way of life of the
Makassar people. Therefore, discussing Bugis culture is difficult to separate
from discussing Makassar culture. This is in line with the views (Abdullah & Wheeler, 1985) who
say that in the family system or in the kinship of Bugis and Makassar people,
it can be said that there is almost no difference. It was further argued that
these two ethnic groups (Bugis and Makassarese) are essentially a cultural
unit. Therefore, what applies to the Bugis human world also applies to Makassar
humans.
The Bugis-Makassar
culture referred to here is the totality of the results of thoughts and
behaviors that are owned by the Bugis-Makassar community and can be passed on
from generation to generation through a learning process. The result of this
thought is the cultural values of Bugis-Makassar which have been embodied in
the pattern of behavior of the Bugis-Makassar people in their daily lives. The
Bugis-Makassar cultural values in question include the value of honesty, the
value of justice, the value of scholarship, the value of decency (Rahim et al., 1992). (Sikki, 1998) put
forward the cultural values of the Bugis Makassar as follows: the value of
loyalty, the value of courage, the value of wisdom, work ethic, mutual
cooperation, firmness, solidarity, unity, harmony and deliberation.
In the life of the
Makassar Bugis community, there are social values that form local wisdom and
have been embraced and become part of everyday life..
Pemmali
Cultural Values
The Bugis people have
many presuppositions about the meaning of pemmali. The forms of using the
expression pammali for the Bugis people are as follows..
�Sewing at night,
afraid of being pricked by a needle�
It can be seen from the statement above, for
modern society the Bugis tribe interprets this utterance if in ancient times
these utterances appeared which were considered pemmali by the previous
community because in ancient times there was no such thing as a lamp to light a
room. In terms of the opinion of the former community, this is also the culture
that they believe in. Culture is ideas, ideas, actions, and human creations in
the framework of the life of society that are owned by humans by learning and
being passed down from generation to generation. Therefore, modern society
considers utterances that are considered pemmali only used in ancient times to
be very different today. However, not many modern societies use utterances that
are considered pemmali as jokes to their own friends or family.
�
�Daydreaming
at sunset, fear of being possessed by a demon (trance).�
It can be seen from the statement above, for
modern society the Bugis tribe interprets this utterance if in ancient times
these utterances appeared which were considered taboo by the previous community
because in the past traditional societies strictly prohibited their children or
their families from going out at night and modern society believes that today
is very different. with today. They think today is the era. Thus, some of the
modern society does not trust the pemmali. However, there are not a few who
think that this utterance is indeed an insult to society. Some modern societies
assume this is true. Some who think this is true because some of them
experience or get this to happen. However, not many modern societies use
utterances that are considered pemmali as jokes to their own friends or family..
�Reading a book
while lying down, because it will make the eyes quickly myopic.�
It can be seen from the statement above, for
modern people the Bugis tribe interprets this utterance if in ancient times
these utterances appeared which were considered pemmali by the previous
community because in the past there were no lights as lights, they only used
fire burned in bottles using wicks as lights. The lights used by traditional
societies in the past were very different from the lights used today. In terms
of the opinion of the former community, this is also the culture that they
believe in. Culture is ideas, ideas, actions, and the work of humans in the
framework of the life of society which belongs to humans by learning and being
passed down from generation to generation. Therefore, some modern societies do
not consider these utterances to be excusable. However, there are not a few who
think that this utterance is indeed an insult to society. Some modern societies
assume this is true. Some who think this is true because some of them
experience or get this to happen. However, not many modern societies use
utterances that are considered pemmali as jokes to their own friends or family.
Through this cultural value of pemmali, the
community is able to feel their thoughts so that they are skilled in spoken
language or speaking to convey the forms of pemmali of the Bugis-Makassar tribe
community. The amount of knowledge related to various pemmali can be introduced
to the outside community through BIPA learning.
Sipakatau Cultural Values (Mutual Respect)
Mutual Respect is a value that views every human
being as a human being. Sipa-katau which means mutual respect as dignified
individuals. The Sipakatau values show that the Bugis-Makassar
culture positions humans as God's noble creatures and therefore must be
respected and treated well. This spirit encourages the growth of attitudes and
actions that are implemented in harmonious social relations which are marked by
the existence of intersubjective relations and mutual respect as fellow human
beings. Respect for fellow human beings is the main foundation in building
harmonious relationships among human beings as well as mutual respect for
civilization and identity for every member of a community group.
Sipakatau values in Bugis-Makassar
culture position humans as God's noble creatures and therefore must be
respected and treated well which are implemented in harmonious social relations
which are characterized by intersubjective relations and mutual respect as
fellow employees and employees with superiors in dispensing - authoritative
administration. Sipakatau (Mutual Respect) is a dignified individual.
The Indonesian nation will not be able to avoid
globalization. What we can do is minimize the negative impact of globalization.
One of the main problems in the field of education and culture is the problem
of national identity. With the rapid flow of globalization, it is feared that
the nation's culture, especially local culture, will begin to erode. Foreign
culture is now increasingly prevalent and begins to erode the existence of
local culture which is full of meaning. In order for the existence of local
culture to remain strong, it is necessary to maintain local culture.
Siri' Cultural Values (Self-Esteem/Shame)
Of the many
Bugis-Makassar cultural values mentioned above, Siri' is the essence of
Bugis-Makassar culture. Mat-tulada (Marzuki, 1995) argues that siri' is none other than the core
of Bugis-Makassar culture. The value of Siri' was agreed upon by experts in the
Siri' seminar which was held in Makassar in 1977 as follows:
a. Siri' in the cultural system, is an institution of defense of self-esteem, decency and law and religion as one of the main values that influence and color the human mind, feelings and will.
b. Siri' in the social system, is to dynamically balance the existence of individual and community relations to maintain the balance of kinship.
c. Siri' in the personality system is a concrete embodiment in the human mind which upholds honesty, balance to maintain human dignity.
In Bugis-Makassar
society, maintaining self-esteem as an embodiment of siri' values
is an obligation for every individual or group, because losing
self-esteem for Bugis-Makassar people is synonymous with losing their spirit as
a human being. Humans in Bugis-Makassar society can only be seen as human
beings if they have self-esteem as the embodiment of siri'. Without siri'
humans are no different from animals. Thus siri' is a basic need for
Bugis-Makassarese people in defending and maintaining human dignity.
The embodiment of the
siri' value becomes a strong driving force in achievement. Nur (2001) suggests
that students who are always motivated to learn something will use higher
cognitive processes in learning certain material so that these students will
absorb and deposit the subject matter better. In this case siri' functions as
motivation in learning, while learning motivation is one way to improve learning
achievement.
Siri' is a manifestation
of human dignity, so it is forbidden for Bugis-Makassarese people to offend
their sense of dignity (siri'nya). In relation to the learning process in the
classroom, a lecturer should always try to create a conducive atmosphere so
that students do not offend their self-esteem. This conducive atmosphere is
something that the lecturer needs to pay attention to, so that students can
maximize their brain function in the learning process. Marpaung (2003) suggests
that if a person's feelings are disturbed, for example offended because he is
reprimanded or afraid because he is scolded or threatened, his mental processes
will be disrupted. Conversely, if all the senses work well and feel happy, the
brain can function optimally so that mental processes can run well. Thus a
conducive atmosphere is the main requirement in learning activities by avoiding
the rise of siri' ripaka siri in students.
The explanation above
illustrates that the concept of siri' which is always ingrained in
Bugis-Makassarese people, in addition to being a source of motivation for
students to learn, can also be a basis for lecturers in creating a conducive
atmosphere in managing learning activities in class. Achievement motivation
that arises from the spirit of siri' can foster various creativity and
encourage the birth of initiative from students.
Makassar Bugis Cultural Values in Learning
Speaking Skills
The success or failure
of the learning process is determined by the socio-cultural environment. Thus,
in learning, a conducive atmosphere is needed so that students can learn well.
This conducive atmosphere can be created if it is in accordance with the
socio-cultural background of students. This illustrates that socio-cultural
factors cannot be ignored in the learning process. Therefore, in the learning
process for students with Bugis-Makassar ethnic backgrounds, learning
strategies that are appropriate to Bugis-Makassar culture are needed.
The learning process
must be able to implement a culture of attitude. The cultural attitude of
attitude or openness means opening up to each other in the role of humanity. In
practice, this attitude is reflected in the form of interaction between
students, namely mutual recognition of all the rights that a person has regardless
of social status and a sense of concern for others. The value of attitude or
teaches to always treat other people well and see people with all their
advantages. Therefore, the culture of attitude or upholds the value of mutual
respect between people, does not recognize arbitrary actions towards others,
and even individual problems become a common problem.
The value of siri' is the core of Bugis-Makassar culture. Abidin grouped these values into two parts, namely siri' masiri' and siri' ripakasiri'. The value of siri' masiri' contains the enthusiasm to always be successful in doing a job so that it can benefit the person concerned and benefit the surrounding community. In addition, these values also always provide a spirit of life that never gives up in facing all situations. This is reflected in the principle of the Makassar Bugis sailors, which reads
�pura ba�barasompe�ku, pura tangkisi� gu-likku, ulebbireng telleng
na toalie�
When I have raised my sails, and fixed my rudder, it is better to sink than to recede.
This principle
always gives enthusiasm to work as much as possible and with full consideration
so that they can be successful in their work. In addition, this principle also
provides opportunities for the development of creativity. The sense of siri'
masiri' that is embedded in the Bugis-Makassar human soul to never give up in
facing all situations, both pleasant situations and very dangerous situations,
provides a challenge to think and be creative so that one can succeed in life.
The second siri'
value is siri' ri-pakasiri', which is a manifestation of an act to defend honor
for the sake of upholding siri' in society. Siri' ripakasiri' appears in a
person when humiliated in public. The Bugis-Makassar people always have a sense
of siri instilled in them, so that if they are humiliated in public, they are
usually willing to die in a fight to uphold their siri' (uphold their
self-esteem). Therefore, in interacting with the Bugis-Makassar people, the
sense of siri' ripaka siri' needs to be maintained.
Paying attention
to the explanation above, one of the things that needs to be considered in
learning for students is to always provide enthusiasm and motivation to work by
arousing a sense of siri' masiri' in students. This can be done by describing
the success of their ancestors in dealing with all situations, including the
persistence of the Bugis-Makassar sailors in crossing the ocean. In addition,
it is necessary to pay attention so that the students' siri' ri-pakasiri' do
not get up. Because if the siri' masiri' is raised, the students will do
defiance in the form of physical resistance or can also be in the form of
reluctance to take lessons.
The rise of siri'
ripaka siri' in students can disturb the concentration of students in learning.
This happens because of impaired brain function, so that the information
obtained by students cannot be passed on to the brain. Therefore, one way to
create a conducive atmosphere for children so that students' brains work well
so that they can absorb information properly, is to prevent the rise of siri'
ripaka siri in the souls of students.
Values
that are closely related to siri' are the values of
pacce' (Makassar)/pesse' (Bugis). This value contains high solidarity as a form
of brotherhood, both among Bugis-Makassar ethnic groups and brotherhood with
other ethnic groups. The spirit of brotherhood of the Bugis-Makassar people is
very high. If he has stated that he is related to someone even though that
person is not related to him, then he is willing to die to defend his brother.
Pacce' is a call of conscience to express an attitude of social solidarity
towards upholding the dignity of siri' together. This value always encourages
Bugis-Makassar people to live together to help, to feel the suffering of fellow
human beings.
The value of
pacce'/passe' is embodied in the spirit of sipakatau, which is a spirit of
mutual respect for fellow human beings. In addition, the Makassar ethnic group
is known for the ab-bulosibatang spirit, which is the spirit of cooperation and
helping fellow human beings. The two embodiments of pacce'/pass�, both
sipakatau and abbulosibatang, do not just work together and help each other,
they contain the spirit of feeling each other's suffering, feeling the same
destiny, and feeling happiness together.
This pacce'/passe'
value illustrates that Bugis-Makassarese people have a high spirit of
cooperation in solving a problem. In the learning process, this enthusiasm can
be used as the basis for learning together with the principle of mutual
assistance among members in the group, so that failures and successes in the
group are felt by fellow group members. The values of siri' and
pacce' which are often called the dual cultural values of
Bugis-Makassar-Sar, give meaning to the need for compassion between human
beings. The sense of affection in Bugis-Makassar human life is not too hard to
deal with and not too soft. As a lontara saying quoted by Abidin (1999) reads
��don't be too sweet, because you will be swallowed whole. Don't be too bitter
either, because you will be vomited out��. This expression is an advice that
implies that the Bugis-Makassar people should not be treated too lightly,
because they will make fun of them. Nor should they be treated too harshly or
harshly, for they will hate and fight. This compassion can be manifested by
providing assistance to others in times of need.
Lecturers can
study the cultures that are in the environment of students in the learning
process, then examine the values that exist in that culture.
Lecturers can convey and emphasize how important these cultural values
are. So that later it is hoped that students will not only
understand but appreciate their cultures more and be able to take the values
in them which have an impact on the formation of national
character. Emphasis on cultural values is very important for teachers/lecturers
to do. The intended emphasis is on how these cultural values can
be accustomed to in learning so that students will become accustomed to
applying these cultural values.
The learning
process that pays attention to the principles of siri', pacce, and Sipakatau is
expected to increase the enthusiasm for learning of students so that they can
increase their learning achievement, foster a positive attitude in terms of
improving the quality of learning, and can foster a spirit of cooperation and
helping others in life. Thus learning objectives that are based on cognitive
abilities, affective abilities, and psychomotor abilities are expected to be
achieved. It is hoped that the inculcation of values contained in
local culture will be able to form students who have characters that are able
to survive in the midst of the globalization era and a sense of love for their
local culture so that it is not eroded by the swift currents of globalization.
Cultural and
national character education is one of the efforts to prevent the degradation
of ethical and moral values among adolescents. Success in
building the character of students automatically helps to build the nation's
character. The progress of a nation depends on the character of its people,
their intelligence capabilities, the superior thinking of its citizens, the
synergy of its leaders, and so on. Thus it can be concluded that cultural
education is important in building the nation's morals and personality.
CONCLUSION
The integration of Makassar Bugis cultural values (Siri', Pacce, and Sipakatau) is very
important in the learning process. If this value is used correctly in the
learning process, it can be a strong incentive for students to improve their
learning achievement. The understanding and application of Bugis Makassar
cultural values functions as a filter to face the era of the Asean Economic Community (AEC). Local cultural values in
learning language skills can have a positive impact on teaching students to
think critically and creatively in channeling creativity.
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