Academic journal article Asian Social Science

Integration of National Character Education and Social Conflict Resolution through Traditional Culture: A Case Study in South Sumatra Indonesia

Academic journal article Asian Social Science

Integration of National Character Education and Social Conflict Resolution through Traditional Culture: A Case Study in South Sumatra Indonesia

Article excerpt

Abstract

Local wisdom is related to the community's ability to understand the surrounding condition and the environment, which then is adapted to the existing situation. Local wisdom contributes to the way of living, knowledge and life strategies in the form of actions done by the local community to respond to various problems and meet their needs in life. Each community has its own outlook about a conflict that it is facing. The outlook is very dependent on the general conceptual framework, or a culture that surround it. Different outlook or perspective which causes differences can lead to a conflict between a community and another, which may trigger the myth of conflict. Every society has its own perspective of conflict, the myth of conflict, which differ from each other. "Tepung Tawar" (Fresh Flour) tradition is still still observed by people in Sumatra in resolving conflicts, marital ceremony, cleaning goods, either by individuals and groups, or between individuals and between groups. "Tepung Tawar" ceremony, called "tepungbedamai", is a specific ritual held to reconcile two parties in dispute, fighting or killing. "Tepung Tawar", a custom that is still developing and expanding in South Sumatra, is one of the local wisdom that is used as a tool of social control and for conflict resolution in the community. A society can model this cultural wisdom to achieve justice and unity by making sure that all parties reach an agreement and be willing to retain their anger and avoid a conflict.

Keywords: character education, conflict, "Tepung Tawar", traditional beliefs

1. Introduction

Local wisdom is related to the community's ability to understand the surrounding condition and the environment, which then is adapted to the existing situation Local wisdom contributes to the way of living, knowledge and life strategies in the form of actions done by the local community to respond to various problems and meet their needs in life. This term is also referred to as "local knowledge"or "local genious" (Rajab, 2006).

According to Wagiran (2012), the values of local wisdom are always inherent with the values of character education. In her study of "Pengembangan Karakter Berbasis Kearifan Lokal Hamemayu Hayuning Bawanapa damasyarakat Jawa" (Character Development Based on Local Wisdom HamemayuHayuningBawana on the Java community), philosophically, the local wisdom contains a comprehensive dimension of character. HamemayuHayuningBawana means to always strive to increase people's welfare and to encourage and cultivate such attitudes and behaviors of individuals that which emphasize the harmony of man with man, man with nature, and man with God in their lives. The findings reiterate that local wisdom is inherent in character education.

Local wisdom is revealed in the ability to adapt the knowledge in everyday life, and is usually manifested in the natural and social balance towards harmonization. The values of character education also exists in peusijuek which is done by the Acehnese society, to achieve peace between two disputing parties. In the Acehnese society, peusijuek (ditepungtawari) is a sacred and philosophical tradition. The Headmaster of the State Institute of Islamic Studies ArRaniry Banda Aceh, Rusjdi Ali Muhammad, said that, in Aceh, apart from the peusijuektradition, "peradilanadatlaut" (sea customary law) is still being practiced although is now hundreds of years old, and has existed since the period of the Sultanate of SamuderaPasai in the 14th century -- and thus even more believed to be a reliable conflict mediation. The verdict passed by "PeradilanAdatLaot" has proven to be authoritative and has never been objected by the disputing parties, said Rusjdi. According to Rusjdi, the authority of the law is held by its Commander. The authority has existed since the period of the Sultanate of IskandarMuda. The "PeradilanLaot", includes fishing procedures, distribution of the catch, and when fishermen should or should not go to sea. …

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