The Role of Mapalus Local Wisdom in Building the Tolerant Attitudes of the Tomohon City Community

Pangalila, Theodorus; Mantiri, Jeane; Umar, Marjoni Imamora Ali

doi:10.2991/icss-19.2019.101

Cited by 9 publications

(12 citation statements)

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“…Mapalus means working together or a form of cooperation in completing work together. [18], [19]. Mapalus comes from the Tombulu ma (mutual) and palus (pour, spill).…”

Section: ) Mapalusmentioning

confidence: 99%

Analysis of Civic Education Learning in The Effort to Internalize The Local Wisdom of North Sulawesi

Pangalila

Sumilat

Sobon

2021

TSSJ

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The purpose of this study is to describe the learning process of Civic Education in schools and identify the values of local wisdom of the people of North Sulawesi that can be used as a source in Civic Education learning at the elementary, junior high, and high school levels. This research focuses on identifying the values of local wisdom of the people of North Sulawesi and analyzing the level of need for developing a Civic Education model based on the local culture of the people of North Sulawesi. This study uses a qualitative approach. Sources of data from this study were teachers at the elementary, junior high, and high school levels in North Sulawesi. St. Catholic Elementary School Clara Tomohon, St. Don Bosco Catholic 2 Elementary School Paniki Bawah, SD Negeri 2 Tataaran, SMP Negeri 4 Tomohon, SMP Negeri 6 Manado, SMP Negeri 1 Tondano, SMK Negeri 1 Tomohon, SMA Negeri 1 Manado, and SMA Negeri 3 Tondano. Sources of data in this study were teachers who were in schools that were used as research locations. Collecting data through a google form, interview, observation, and literature study. Data analysis used the Miles and Huberman technique, namely data collection, data reduction, conclusion, and drawing/verification. In testing the validity of the data, the researcher will use internal validity (credibility) on the aspect of truth value in its application in terms of external validity (transferability) and reliability (dependability) on the consistency aspect and objectivity ( confirmability ) on the naturalist aspect. This study found that the teacher prepared the Civics learning process from the planning, implementing, and evaluating. There is an urgent need to develop Civics learning models based on the local wisdom of the people of North Sulawesi.

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“…Mapalus means working together or a form of cooperation in completing work together. [18], [19]. Mapalus comes from the Tombulu ma (mutual) and palus (pour, spill).…”

Section: ) Mapalusmentioning

confidence: 99%

Analysis of Civic Education Learning in The Effort to Internalize The Local Wisdom of North Sulawesi

Pangalila

Sumilat

Sobon

2021

TSSJ

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“…Sebagai negara kepulauan Indonesia terdiri dari 17.508 pulau dan 1.128 suku bangsa. Keanekaragaman suku, budaya, agama, ras dan tata berperilaku masyarakat mencari ciri khas tersendiri bagi bangsa Indonesia (Pangalila, Mantiri, & Umar, 2019;Pangalila, Ngarawula, Sadhana, Lonto, & Pasandaran, 2018). Bukti eksistensi keberagaman di Indonesia sangat nyata dalam Semboyan bangsa Indonesia: Bhinneka Tunggal Ika.…”

Section: Pendahuluanunclassified

“…Mapalus merupakan budaya dominan masyarakat Sulawesi Utara. Mapalus dalam arti yang sederhana berarti bentuk kerjasama atau gotong royong dalam mengerjakan suatu pekerjaan (Pangalila, Mantiri, & Umar, 2019;Salaki, 2014). Istilah Mapalus itu sendiri merupakan gabungan dari kata ma (saling) dan palus (tuang, tumpah).…”

Section: Nilai Budaya Mapalusunclassified

Nilai budaya masyarakat Sulawesi Utara sebagai model pendidikan toleransi

Pangalila

Mantiri

2020

jimd

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Hakikat dasar bangsa Indonesia adalah bangsa yang plural dan multikultural. Hal ini tercermin dari semboyan bangsa Indonesia: Bhinneka Tunggal Ika. Kenyataan dewasa ini menunjukkan banyaknya kasus intoleransi terus terjadi. Di tengah banyaknya kasus Intoleransi di berbagai daerah di Indonesia, kenyataan membuktikan bahwa masyarakat kota Tomohon-Sulawesi Utara tetap hidup dalam suasana penuh toleransi di tengah perbedaan agama, suku, ras, bahasa dan budaya. Tujuan penelitian ini adalah mendeskripsikan tentang bagaimana nilai-nilai kearifan lokal masyarakat Sulawesi Utara menjadi model toleransi. Penelitian ini dilakukan di kota Tomohon Sulawesi Utara. Sumber data dalam penelitian ini adalah masyarakat lokal, berbeda agama, suku, bahasa, pemuka agama dan pemerintah. Penelitian ini menggunakan pendekatan deskriptif kualitatif dengan pengumpulan data melalui observasi, wawancara dan studi dokumentasi. Adapun penelitian ini menemukan bahwa nilai budaya/kearifan lokal masyarakat Sulawesi Utara: Si Tou Timou Tumou Tou (Manusia Hidup untuk Memanusiakan Orang Lain), Mapalus (Gotong-royong) dan Torang Samua Basudara (Kita Semua Bersaudara) mampu membuat masyarakat Sulawesi Utara hidup dalam suasana penuh toleransi, sehingga bisa diadopsi dan dikembangkan menjadi model pendidikan toleransi. Ketiga nilai budaya ini terimplementasi secara konkrit dalam kehidupan konkrit masyarakat yang tidak membeda-bedakan asal-usul suku, agama, etnis dari masyarakat. Adapun penelitian ini merekomendasikan penelitian lanjut tentang pengembangan model pembelajan berbasis nilai budaya lokal. Abstract: The basic nature of the Indonesian people is a plural and multicultural nation. This is reflected in the Indonesian motto: Unity in Diversity. Today's reality shows that many cases of intolerance continue to occur. In the midst of the many cases of intolerance in various regions in Indonesia, the reality proves that the people of the city of Tomohon-North Sulawesi continue to live in an atmosphere of tolerance in the midst of differences in religion, ethnicity, race, language and culture. The purpose of this study is to describe how the values of the local wisdom of the people of North Sulawesi become a model of tolerance. This research was conducted in the city of Tomohon, North Sulawesi. The data sources in this study are local people, different religions, ethnicities, languages, religious leaders and government. This research uses a qualitative descriptive approach by collecting data through observation, interviews and documentation studies. The research found that the cultural values / local wisdom of the North Sulawesi people: Si Tou Timou Tumou Tou (Humans Live to Humanize Others), Mapalus (Mutual Cooperation) and Torang Samua Basudara (We Are All Brothers) are able to make North Sulawesi people live in an atmosphere of tolerance, so that it can be adopted and developed into a model of tolerance education. These three cultural values are implemented concretely in the concrete life of the community which does not differentiate between ethnic, religious, and ethnic origins from the community. The study recommends further research on the development of a learning model based on local cultural values.

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“…Cooperative behavior in the kinship system of the To' mbulu sub-ethnic group is based on kinship values and the mapalus culture (cooperation) in Minahasa. Family values, according to [3], [15], are one of the traditional fundamental values that are upheld and become the norm of life for Minahasa people, including Tomohon. Kinship values are displayed in family ties called rukun family.…”

Section: Cooperative Behavior In the To' Mbulu Sub-ethnic Kinship Systemmentioning

confidence: 99%

Kumawus Tradition: Cultural Studies in the To' mbulu Sub-Ethnic Community, Walian Village, South Tomohon District in Tomohon City)

Burdam

Sholahuddin

Sadhana

2020

TSSJ

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Kumawus is a thanksgiving event after the death of a family member, which is also called a weekly event or maso itam (local dialect). Kumawus in its short meaning, namely making finished or bekeng finished (in the local language/dialect), which is doing something to the end related to the life of a family member who has died. The main objectives of this study are: (1). To explain the implementation of the Kumawus tradition historically according to the cultural views of the To' mbulu sub-ethnic in Walian Village, South Tomohon District, Tomohon City. (2). Describe the factors behind the tradition of implementing Kumawus in the To' mbulu sub-ethnic community in Walian Village, South Tomohon District, Tomohon City. This study uses a qualitative approach with grounded theory methods. This study used a qualitative approach with "Grounded Theory" analysis, which was developed by Strauss and Corbin, namely through the Coding procedure or Emik's perspective. The subjects of this research are the community, village leaders, traditional elders, church leaders in the Walian village, Tomohon City. Data collection techniques using observation, interviews, documentation, and literature study. The research instrument is the researcher himself as the main instrument. Based on the results of the research and discussion above, it can be concluded that: the procession of the Kumawus tradition in the grieving family of the To' mbulu sub-ethnic community in Walian Village, South Tomohon Subdistrict, Tomohon City, shows that there is interaction and togetherness and cooperation between communities which shows a strong appreciation of local cultural values community linkages and interactions in the implementation of Kumawus continue to run well even though Walian Village has been divided into two new sub-districts and a central village.

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The Role of Mapalus Local Wisdom in Building the Tolerant Attitudes of the Tomohon City Community

Cited by 9 publications

References 0 publications

Analysis of Civic Education Learning in The Effort to Internalize The Local Wisdom of North Sulawesi

Analysis of Civic Education Learning in The Effort to Internalize The Local Wisdom of North Sulawesi

Nilai budaya masyarakat Sulawesi Utara sebagai model pendidikan toleransi

Kumawus Tradition: Cultural Studies in the To' mbulu Sub-Ethnic Community, Walian Village, South Tomohon District in Tomohon City)

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