Indonesia adalah sebuah negara yang memiliki kekayaan dan keanekaragaman budaya. Setiap suku bangsa di Indonesia memiliki ciri khas budayanya masing-masing. Kekayaan budaya ini harus dipertahankan dan dilestarikan, karena budaya itu merupakan pribadi asli bangsa Indonesia. Folklor Indonesia merupakan salah satu jenis tradisi lokal yang berkembang pada masyarakat Indonesia. Folklor merupakan salah satu bentuk kekayaan kebudayaan Indonesia yang berkembang sejak zaman dahulu. “Folklore is a way of understanding people and the wide-ranging creative ways we express who are and what we value and believe” (Sims, 2005: xi). Kakawihan merupakan salah satu bentuk folklor lisan hasil kebudayaan lama masyarakat Sunda. Kakawihan ini sering dikaitkan dengan “kaulinan barudak urang Sunda”, artinya bahwa kakawihan tidak terlepas dari sebuah nyanyian yang sering dibawakan pada permainan anak-anak masyarakat Sunda. Kakawihan sebagai sebuah kebudayaan lokal masyarakat Sunda yang harus dijaga kelestariannya, memunculkan sebuah kearifan lokal (local wisdom) yang harus menjadi sebuah kekayaan dan khazanah kebudayaan Indonesia. Upaya untuk menjaga, memelihara, membina, dan menumbuhkembangkan kebudayaan lokal yang ada, diantaranya pemerintah melaksanakan pendidikan multikultural. Penelitian ini difokuskan pada pengkajian secara etnopedagogis tentang kakawihan kaulinan barudak lembur dengan cara mengkaji nilai-nilai sosial dan nilai-nilai budaya yang terdapat di dalamnya. Sebagai bentuk pelestariannya, hasil penelitian ini akan diimplementasikan dalam pendidikan bahasa dan sastra Indonesia yang berbasis multikultural. Indonesia is a nation with a rich variety of culture. Each ethnic group in this country has distinct characteristics. This cultural richness has to be preserved, for culture is Indonesian inherent characteristic. Indonesia’s folklore is a form of local tradition that develops among the Indonesian society. It is part of Indonesian cultural richness, which has developed for ages. Folklore is a way of understanding people and the wide-ranging creative ways we express who are and what we value and believe” (Sims, 2005: xi). Kakawihan (Sundanese songs) is a sort of oral folklore that stems from old Sundanese culture. It is often associated with “kaulinan barudak urang Sunda” (the game of Sundanese children), meaning that kakawihan is inseparable from songs in the game of Sundanese children. Kakawihan as part of local culture of Sunda has to be preserved, since it gives rise to local wisdom that has been inherent part of the richness of Indonesian culture. Among the ways of preserving and cultivating local culture is multicultural education. This research focuses on an etnopedagogical examination of kakawihan kaulinan barudak lembur by investigating their cultural and social values. As a form of preservation measure, the results of the research will be implemented through the multicultural teaching of Indonesian language and culture.
Jika kita menengok kembali pada isi Sumpah Pemuda tahun 1928 yang berkaitan dengan bahasa yaitu: Kami Putra dan Putri Indonesia, menjunjung bahasa persatuan bahasa Indonesia, maka kita bisa mengambil makna dari pernyataan tersebut yaitu bahwa para pemuda Indonesia pada saat diikrarkannya Sumpah Pemuda memiliki sifat dan rasa kebangsaan yang tinggi. Mereka bersumpah dengan tekad yang bulat menyatakan diri untuk menjaga tanah air, bangsa, dan bahasa Indonesia sebagai bahasa persatuan.Apa makna dari sumpah: menjunjung bahasa persatuan bahasa Indonesia? Kata �menjunjung� menurut Kamus Bahasa Indonesia adalah membawa di atas kepala, menaati, memuliakan, menghormati, menghargai. Berdasarkan arti tersebut, maka kita selaku bangsa Indonesia, sebagai generasi penerus bangsa, berkewajiban untuk melanjutkan cita-cita tersebut. Namun ternyata untuk melaksanakan amanat tersebut tidak semudah mengucapkannya. Seiring dengan perkembangan zaman, sifat bangga dan loyal pada bahasa sendiri yaitu bahasa Indonesia semakin terkikis. Masuknya budaya asing, pengaruh bahasa pada media sosial, perkembangan teknologi komunikasi ternyata memberikan dampak, khususnya anak muda lebih bangga jika berkomunikasi menggunakan bahasa milik orang lain (bahasa asing) yang dianggapnya lebih modern atau lebih dihormati.
The language of use, mostly Indonesian, in the general public (lay on the subject of Indonesian grammar) is not optimal. This happens because the rules of Indonesian language are not yet good and effective. These discrepancies are often found in all fields, such as public spaces and administrative institutions (correspondence). This needs to be understood. Therefore, efforts are needed to improve it. One way of coaching and socializing about the use of Indonesian. Efforts to foster and develop Indonesian language, both in their position as national languages and languages, need to be increased, before the global era and free trade era as it is today. This replaces the position and function of the Indonesian language to become more stable so that the Indonesian language can become a means of modern communication and be able to place itself parallel with other modern languages in the world. Through the Tri Dharma program of Higher Education, Community Service, the fostering and dissemination of Indonesian language aims to provide insight and understanding of the use of Indonesian language that is good and right. In addition, a language development and assistance program is provided by the Language Board of the Ministry of Education and Culture. This needs to be done so that people can prioritize the use of Indonesian.
This study aims to overcome the limitations of instructional materials oriented to local wisdom as character education and utilize learning technology. One of the materials that can be used to implement character education in Indonesian language lessons in junior high schools is animal story text or fables. To increase student attractiveness and make it easier to access material, the learning material developed must be presented using digital technology. Teaching material contains character education and is presented digitally is a learning scaffolding in developing Zone Proximal Development (ZPD). The research method used is research and development. The research was carried out through the stages of collecting, selecting, and analyzing fable texts from students 'cultural environments that were in line with students' psychological development. Development of teaching materials is done from selected fable texts combined with basic competencies contained in the curriculum and assisted with the use of digital technology. Teaching materials are validated by experts and practitioners before being tested on students. The results showed that fable texts containing local wisdom could be used as character education. Digital presentation of teaching materials is more interesting and effective in increasing students' ability to express and think creatively.
ABSTRAK: Cerita rakyat merupakan salah satu bentuk karya sastra lama, yaitu cerita dari zaman dahulu yang hidup di kalangan rakyat dan diwariskan secara lisan. Nilai-nilai luhur yang terkandung dalam cerita rakyat berguna bagi kehidupan masyarakat sekarang ,di antaranya sebagai pembelajaran nilai-nilai karakter dan sebuah kekayaan budaya. Cerita rakyat pada masyarakat Cirebon sangat beragam, ada yang berkaitan dengan nama tempat atau disebut juga legenda, berkaitan dengan kepercayaan atau mite, berkaitan dengan sejarah, maupun berkaitan dengan kehidupan hewan atau fabel, dan lain-lain. Pesan-pesan dalam cerita rakyat ini jika dikaji dengan pendekatan sosiologi sastra akan terungkap misteri sejarah dan nilai-nilai kemasyarakatan yang terkandung dalam cerita rakyat tersebut. Cerita rakyat Cirebon merupakan cerita yang tumbuh pada masyarakat Cirebon. Cirebon berada di pesisir utara Pulau Jawa atau yang dikenal dengan jalur pantura yang menghubungkan Jakarta – Cirebon – Semarang – Surabaya. Masyarakat Cirebon memiliki pandangan hidup yang didasari dari implementasi adat istiadat yang didasarkan pada penjabaran hadis dan al-qur'an, di antara pandangan-pandangan hidup yang dipegang erat oleh masyarakat adat suku Cirebon yaitu "petatah-petitih" (pesan) dari Syekh Syarief Hidayatullah (Sunan GunungJati).Kata Kunci: cerita rakyat; sosiologi sastra PHENOMENCES AND SOCIAL-CULTURAL REALITY AND VALUES IN THE STORY OF THE CIREBON PEOPLEABSTRACT: Folklore is one form of old literary work, namely stories from ancient times that lived among the people and were passed down orally. The noble values contained in folklore are useful for the life of today's society, including learning character values and a cultural wealth. Folklore in Cirebon society is very diverse, some are related to place names or also called legends, related to beliefs or myths, related to history, or to the life of animals or fables, and others. The messages in this folklore, if studied with a sociological literary approach, will reveal the historical mysteries and social values contained in these folk tales. Cirebon folklore is a story that grows in Cirebon society. Cirebon is on the north coast of Java Island or what is known as the Pantura route that connects Jakarta - Cirebon - Semarang - Surabaya. The Cirebon people have a view of life which is based on the implementation of customs which is based on the translation of hadiths and the al-qur'an, among the views of life that are closely held by the Cirebon tribal people, namely "petatah-petitih" (message) from Syekh Syarief Hidayatullah (Sunan GunungJati). Keywords: folklore; sociology of literature
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