In recent years, constructivism has emerged as the dominant paradigm in education and has made a major intellectual impact on pedagogical development in Indonesia, rooted in Piaget’s cognitive development, and in Vygotsky’s sociocultural theory. Applying constructivism in the classroom is basically rooted from Vygotsky’s psychological theory in which knowledge is not transferred from teachers to students but is constructed in the students’ minds. In this case, the focus of knowledge does not come from teacher to students but from how the students can construct by their own selves. Constructivism has also had a positive impact on the development of science in general in Indonesia. The application of global micro-technology and linguistic research to literacy and the development of constructivist learning narratives has been developed as a substantial approach to teaching in Indonesia. Constructivism is the foundation of teachers because this method represents a shift from behaviorism-based education to cognitive theory-based education. In addition, in recent years, language pedagogy has integrated a variety of instructional approaches that underline the centrality and diversity of learners and their active involvement in authentic and meaningful pursuits as individuals and in the community of learners. This study aimed to reveal the roles of constructivism-based teaching and learning in Indonesian education. In this research, Dewey’s theory of constructivism is the main theory used, in which Dewey states that constructivism can build individual and social knowledge. This study applies a case study approach to ensure the validity of the results of the research conducted as proposed by Kothari (2004). The results showed that constructivism is a promising method and has a positive impact on the progress of education in Indonesia because it can improve students’ abilities. This method also builds students’ knowledge to be creative, and is designed according to their needs. Keywords: constructivism, teaching and learning, Indonesian education, Vygotsky’s psychological theory
This research was aimed at reflecting how Sujiwo Tejo and M. N. Kamba treat nature in Komat Kamit (murmuring), one of the chapters in their work entitled Tuhan Maha Asik. Tejo and Kamba explained clearly how humans have treated the natural environment. This research is considered important and worthwhile as it is an effort to raise human awareness about the importance of protecting and conserving nature. This also shows that a literary work can be a significant medium that also plays an important role in efforts to preserve nature or the environment. This study uses an ecocriticism approach, which is a study of the reflection of the interconnection between humans and nature in literary works. This research also uses descriptive qualitative in which the data obtained from the literary work are analyzed to determine the reciprocal relationship between humans and nature in Komat-Kamit, one of the chapters in Tejo and Kamba's Tuhan Maha Asik. The findings of this study indicate that how humans treat nature greatly affects the nature of the environment. Komat Kamit or murmuring is reflected as a habit to show human gratitude for nature to God. Such a habit also symbolizes human respect for nature. Human gratitude and respect for nature can result in ecological balance and sustainability. However, Komat Kamit, or murmuring implies that the relationship between humans and nature is not just words of praise to nature but must be realized with concrete actions to protect and preserve nature.
Decision making is sometimes faced with a situation where assessment is given in the form of linguistic variables, which have a certain range of values so that decision making cannot be given in the form of numerical values. One approach commonly used is Hesitant Fuzzy Linguistic Term Sets (HFLTS) which is a multi-criteria and multi-alternative decision making method. In TOPSIS which has the concept of distance measurement, basically the chosen one is the best alternative is an alternative that has the closest distance to a positive solution and the farthest distance with a negative solution. The incorporation of HFLTS-TOPSIS has the advantage that decision making can be done in the form of variable linguistics and also a situation where there are benefit criteria and cost criteria. This study will use the HFLTS-TOPSIS approach that has been modified in the distance calculation section so that distance calculation is based on the difference of preference degree between the two HFLTS. The results of research conducted by a number of researchers show that using pseudo-distance will provide advantages compared to the standard HLFTS-TOPSIS. Pseudo-distance HFLTS-TOPSIS will be applied in the selection of the best lecturers. The criteria used in this study are: Student Satisfaction, Research, Number of late, and number of complaints from students.
This research is concerned with the local wisdom of Dayok Binatur in the Simalungun community. Local wisdom is a collection of knowledge, practices and beliefs that evolved through adaptive process (adjustment) passed from generation to generation through culture, associated with the relationship between living beings (including humans) and the surrounding environment (Berkes, 1993). In the Simalungun community, Dayok Binatur is made from chicken and arranged on a plate. It is used as a symbol of intermediary to convey a message, advice and hope delivered from one side of the family to the other and usually presented at the Simalungun community’s traditional and special events. This research was conducted using qualitative descriptive methods. The results show that there are ten parts of chicken meat called gori, namely the head (ulu), neck (borgok), breast (tuppak), left and right wing (habong), base of thigh (tulan bolon), thigh (tulan parnamur), leg (kais-kais), the egg-producing organ (tuahni), liver (bilalang), and tail (ihur). Four objects are used, such as the head (ulu), neck (borgok), wing (hahong), and leg (kais-kais), which carry cultural symbols and local wisdom. The head (ulu) refers to leadership; the neck (borgok) refers to problem solving; the wings (habong) refers to protection; and the leg (kais-kais) refers to responsibility. The local wisdoms in Dayok Binatur are needed to maintain the balance of life. Keywords: Local Wisdom, Simalungun, Dayok Binatur
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