Professional Documents
Culture Documents
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PROGRAMME
9:15 – 9:45 Travel to HCU Main Campus (light snacks and beverages on board)
Speakers
11:30 Departure
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Contents
Hersulastuti …………………………………………………………… 36
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Prologue
The seminar is a collection of papers that explore how language education may build the
characters of learners in the form of academic and ethical traits. It commences with the paper
of Setiyadi and Haryono titled “Character Education Model Based on Texts of Macapat Song
on Primary and Secondary School Students in Central Java”. According to them, character
education on primary and secondary school students can be implemented with a model
through the text of Macapat (kind of Javanese poetry) song or based on Macapat song by
compelling students to sing the song with the texts of folk songs of each region, lyrics, of
Yuliantoro, in his paper “Language Reflects Javanese Society‟s Character”, critically looked
at the use of Javanese language in daily life. He found that there is a decreasing use of the
Javanese language in the present society. The Javanese language teaches moral values such as
gentleness, friendliness, patience, politeness and others. The decreasing use of this language
In a separate paper, Hersulastuti posited that with the advent of globalization, education plays
an indispensable role in molding the academic and moral development of the youth. In so
Tananuraksakul and Soontornwipat argued that language education requires a set of ethical
and academic traits. Focusing on the academic traits (collaborative and integrative), they
Chalermprakiet University.
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Carreon explored how and to what extent language education may help construct the
character of students. Specifically, his study examined the matter, manner and method in the
speech scripts and the actual speech deliveries of 15 English Major volunteer students from a
Public Speaking class after interventions have been initiated. His findings indicate that the
participants learned the structure, the common vocabulary and language expressions, and the
transition signals simply by reading the well-written persuasive speech script. Conversely,
while watching the video of an outstanding speech delivery, the students claimed that they
have assimilated the method (signposting, body language, tone, volume, etc.) and manner
(use of polite and appropriate language expressions in addressing the audience) of delivering
speeches. While the paper is far from exhaustive and it is only preliminary, the author hoped
to provide a pathway from which other research endeavors may challenge, debate, and
discuss the issue of character-building through language education among tertiary students,
with the noble goal of creating highly competitive and morally upright graduates.
Seminar Chairman
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CHARACTER EDUCATION MODEL BASED ON TEXTS OF MACAPAT SONG ON
PRIMARY AND SECONDARY SCHOOL STUDENTS IN CENTRAL JAVA
Abstract
Character Education on primary and secondary school students can be
implemented with model through text of macapat (kind of Javanese poetry)
song or based on macapat song. Each day teachers need to compel students
in a class to sing macapat as part of character education. It is applied to all
primary and secondary school students, especially in the area of Central Java.
After that the teacher gives an explanation of the contents of the text of the
song. The activity of singing the song can be done by any subject teacher. The
important thing is students should do that activity every day. The lyrics of the
song are chosen from the texts of kings‟ or the already famous poets‟ doctrine.
Macapat can also be created with a new verse which is close to the young
generation in accordance with its era. This activity is a pilot activity, which
can be applied also in other areas by compelling students to sing the song with
the texts of folk songs of each region whose lyrics contain character education
as well.
,
A. Background of the Problem
National education aims to develop students' potentials to become the people, who
are faithful, devoted to God Almighty, noble, healthy, knowledgeable, skilled, creative,
independent, and become democratic and accountable citizens. Suhardi (2010) states that
those objectives can be achieved, Directorate of Junior High School (SMP) in particular,
developed a character education which is expected to be implemented in all secondary
schools in Indonesia. Through character education, junior high school students are expected
to increase and use their knowledge, study and internalize, as well as personalize the
character values and noble character that are manifested in everyday behavior.
Character education and religious education of course seem very important for school
students in facing negative influences in the era of globalization. Negative influences that
come through a variety of increasingly sophisticated media must be balanced with character
education that could balance the strength of negative effects that go more and more easily
into the soul of the young generation. Therefore, it is very appropriate if the national
education department incorporates character education in all subjects that aim to improve the
quality of the implementation and results of education in schools that lead to the achievement
of the formation of character or noble character of learners as a whole, integrated and
balanced according to the competency standard of graduates. According to the national
education department, in the beginning of the school year 2011 the entire education in
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Indonesia must insert the values of character education to students in the educational process.
There are eighteen values of character education, namely the values of religious, faithful,
tolerant, discipline, working hard, creative, independent, democratic, curios, nationality
spirit, love homeland, respect to achievement, to be friends/communicative, peace loving,
like reading, environmental care, social care, and responsible.
The process of transformation of the values of character education can be implemented at
any time as well as through a variety of media. In this case macapat song which is one of the
traditional forms of poetry can be used as a medium of character education. This is in line
with the opinion of Benninga (1991: 13) who calls out that the students need to know the
level of a certain moral order to become thinkers about morals and should be encouraged to
frequently using stories, classical and traditional poetry, as well as doing tasks that contain
ideas about morality and good things so that they will understand what they sing, or
memorize them and then they would see as a reality in life. Duncan (1997: 119-131)
mentions that character education can be implemented directly and indirectly with the main
emphasis on cultural assimilation and the importance of social interaction.
Character education which is held directly involves traditional values in education,
stressing the importance of stories on morality and character. In Javanese society, macapat
song is a means of character education for the younger generation at the time the song is
popular. Parents of Javanese give piwulang 'doctrine' for moral values to the younger
generation through macapat song by way of inserting messages regarding the character
education in the lyrics of song. It can be said as local wisdom possessed by the Javanese
ethnic group in providing character education for the younger generation. According to
Tejohadisumarto (1958) song can be used as a means of building character gentleness and
sense of the beauty. It is this model which is expected to be used as a means of character
education for primary to secondary school students.
Messages that contain the values of local wisdom addressed to the younger members
of the community are meant in order that they follow examples of the behavior or the way of
life that leads to the formation of noble people. The messages are only comprehended and
understood well by the Java community who are the owners of this culture. Local wisdom is
understood and used as a means of character education for the younger generation of Java
ethnics by singing that song in everyday life. By singing the song, indirectly younger
generation of Java ethnic group memorize and penetrate the lyrics of song filled with the
noble character education. By that way also automatically that piwulang is carried out by the
younger generation of ethnic Javanese in their daily behavior. It is in line with
Tedjohadisumarto opinion (1958) that the song can be used as a means of building character
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gentleness and sense of beauty. Therefore, if the character education is inserted in the lyrics
of song, it can penetrate at heart easily because of the beauty of the song when sung.
The model of teaching and learning character education as mentioned above may be
integrated in teaching and learning the Java language. Java language is part of the local
content subjects which becomes a compulsory subject in Central Java province by Decree of
the Governor of Central Java No: 423.5 / 5/2010 chapter "Curriculum of Local Content
Subject (Java language) for Education Level SD / SLB and SMP / SMPLB / MTs of Public
and Private schools in Central Java province ". As one of the subjects in junior high school in
the province of Central Java, the Java language has a very important role. Besides for the
preservation of the language, literature and culture of Java, by the teaching and learning of
Java language students are expected to absorb the wisdom values of Java which are very
good for the formation of their character. However, until now an appropriate model for
integrating character education materials in the teaching and learning of Java language is not
found yet. What has been done by the Javanese ethnic ancestors above would be an option to
internalize and personalize character education in the teaching and learning of Java language.
In connection with what has been described above, this study focuses on The
development of teaching and learning model of Java language based on values of local
wisdom of Javanese culture in macapat song for the formation of character of junior high
school students in the area of Surakarta former residency. The results of this study are
expected to be a model of the teaching and learning of Java language, which can contribute a
lot in shaping the students‟ stronger character and can be implemented in three provinces that
have Java language subject, namely Central Java, Special Region of Yogyakarta and East
Java provinces.
1. Character Education
According to Aqib (2012:24), character eduacation is equally defined as value
education, disposition, or moral education aimed at developing students ability in making
decision about something good or bad, maintaining the goodness, and sincerely manifesting
it in their daily life. The goal is to establish a child‟s personality in order to be a good man, a
good member of society, and a good citizen. The criterion for that case in general is certain
social values, which are most influenced by the culture of the community and nation.
Therefore, the essence of character education in the context of education in Indonesia is value
education, namely education of noble values sourced from Indonesian culture itself, in order
to develop the younger generation's personality.
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According to Elkind & Sweet (2004), character education is defined as follows:
"character education is the deliberate effort to help people understand, care about, and act
upon core ethical values. When we think about the kind of character we want for our
children, it is clear that we want them to be-able to judge what is right, care deeply about
what is right, and then do what they believe to be right, even in the face of pressure from
without and temptation from within ".
1
Compare to Halliday (1976a, 1976b; 1992); Alain de Beaugrande (1981); Brown & Yule (1983 & 1996)
2
Compare to Halliday and Hassan (1992)
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experts say that the song of Java is also called Javanese poetry (Waluyo, 1987: 12).
Besides, giving the name of poetry is related to the rules of the code of literature and
language in poetry; they are which is the number of lines in the couplet, pause or joints
in the musical measure, the number of syllables in a line, and at the last rhyme of its
each line (Marsono, 1992: 77). In other words, in composing this Javanese poetry,
physical structure and the inner structure are precisely in harmony, meaning the
physical structure cannot be separated from the inner structure and vice versa (Waluyo,
1987: 12). Poerwadarminta (1939: 600) says that the song is also called Sekar. Sekar
macapat is also often called macapat song or Sekar alit or little song (Sindunegara and
Wiryamartana in Sedyawati, 2001: 147).
In the text of macapat song there are lines that contain character education. The
eighteen character educations integrated in the teaching and learning can be exemplified as
follows.
3
Compare to other opinion in Laginem et al (1996)
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1. Characters: religious, curiosity, and love to read
The song lines which contain a religious character are for example in getting Islam
religion, the people should implement Islamic dogma. To understand Islamic dogma a
person must love to read. Loving to read can also create curiosity character to know
everything about the world. That high curiosity is shown by reading the texts of songs or
other text that contains knowledge, both physical and mental knowledge. With a high love of
reading someone will have much knowledge. This is exemplified in an excerpt of text from
song "Wulangreh" in beat of Dandanggula and Asmaradana below.
DANDANGGULA
Pamêdharing wasitāning ati, 'Description of mental doctrine,
cumanthākā aniru pujānggā, dare to imitate the poet,
dahat mudhā ing batine, although still very young in spirit,
nanging kêdah ginunggung, but should be dispraised cause of that spirit,
datan wruh yèn akeh ngèsêmi, not knowing if many people are cynical,
paksā ngrum-rum pustākā, forced to search in literature,
bāsā kang kalantur, language which is used as a medium,
tutur kang katular-tular, guidance is disseminated,
tinalatèn rinuruh kalawan ririh, in detail searched carefully,
mrih padhanging sasmitā. to achieve the clearness of objectives.‟
ASMARADANA
Tolerance character is exemplified when vice king Suwanda gave a lady who was
supposed to be his because he won the contest, but it was not done, but dedicated to the
king. This is the tolerance character shown by vice king Suwanda. Characters of
discipline, working hard, creative, independent, democratic, national spirit, patriotic,
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respect to achievement, and responsible are exemplified by vice king Suwanda,
Kumbakarna, and Suryaputra figures in defense of their homeland. They were disciplined
in carrying out their duties, worked hard to achieve his goal of being the vice king or an
employee in the kingdom. They were creative in winning the war, independent in
completing their tasks. They also demonstrated the democratic attitude in deciding their
own case. The attitude of the spirit of nationalism, patriotism and responsibility was
exemplified when they defended their homeland to the bitter end when each defending his
country because of a sense of nationalism, patriotism, and responsibilities as citizens. This
is an excerpt from "Tripama" in song Dandanggula. For example, lines of 11-20 in the
following text.
DANDANGGULA
ASMARADANA
SINOM
Sakadare linakonan, „Everything is done in a simple way,
mung tumindak mārā ati, only do what is liked,
anggêr tan dadi prakārā, provided not causing a problem,
karānā wirayat muni, cause hereditary story states,
ihtiyar iku yêkti, an effort is necessary,
pamilihe rèh rahayu, to be safe,
sinambi budidāyā, while try and try,
kanthi awas lawan eling, accompanied by consciousness and always
remember,
kang kāesthi antukā parmaning Suksmā. which aims to get God‟s love and affection.‟
The model as described above what is meant by model of teaching and learning
character education is that can be applied from the elementary school to secondary
school. The implementation refers to teaching and learning model undertaken by
Javanese ethnic ancestors. By way of chanting song every day on the implementation of
teaching and learning, students are expected to understand and appreciate the character
education. After that the students are expected to put in practice in their daily life. The
activity of singing the song can be done on the activities of the beginning, middle, or at
the end of the lesson. At least it is carried out every day in each classroom. Teachers not
only have the students sing the song, but also should explain to students the meaning of
the song texts. For this, teachers must be able to sing the kinds of the existing macapat
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songs. This activity is at once part of the Java language preservation activities that is
currently getting away from the younger generation. Songs which are sung can be taken
from old songs by the king Pakubuwana, Mangkunagara, Hamengku Buwana, Poet
Ranggawarsita, and other poets. The teachers can also create a song lyric that is close to
the current generation to make it more attractive.
C. Conclusion
BIBLIOGRAPHY
Aqib, Zainal. 2012. Pendidikan Karakter di Sekolah: Membangun Karakter dan Kepribadian
Anak. Bandung: Yrama Widya.
Arps, Bernard. 1992. Tembang in Two Traditions: Performance and Interpretation of
Javanese Literature. London: University of London.
Benninga, J. (1991). Moral, Character, Civic Education in the Elementary School. New
York: Teachers College Press.
Darnawi, Soesatyo. 1982. “Negesi Jenenging Tembang Macapat” dalam Pustaka Candra,
edisi 16.
_______. 1996. A Brief Survey of Javanese Poetics. Jakarta: Balai Pustaka.
Darusuprapta. 1989. “Macapat dan Santiswara” dalam Humaniora No. 1. Yogyakarta:
Fakultas Sastra UGM.
Dijk, Teun A. van. 1997. Discourse as Social Interaction. New Delhi: SAGE
Publications.
Duncan, Barbara, J. (1997). “Character Education: Reclaiming The Social” Educational
Theory. Vol. 47.1.119- 130.
Elkin, David H. & Freddy Sweet. 2004. “How to Do Character Education”.
www.goodcharacter.com.
Geertz, Clifford. 1983. Local Knowledge. New York: Basic Books, Inc., Publishers.
_______. 1981. Abangan, Santri, Priyayi dalam Masyarakat Jawa. Jakarta: Pustaka Jaya.
Halliday, M.A.K. & Ruqaiya Hasan. 1992. Bahasa, Konteks, dan Teks: Aspek-
aspek Bahasa dalam Pandangan Semiotik Sosial (terjemahan Asruddin Barori
Tou). Yogyakarta: Gadjah Mada University Press.
________. 1976. Cohesion in English. London: Longman Group Limited.
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Marsono. 1992. Lokajaya: Suntingan Teks, Terjemahan Struktur Teks, Analisis Itertekstual,
dan Semiotik. Yogyakarta: Pascasarjana.
Putut Setiyadi, D.B. 2013. “Discourse Analysis of Serat Kalatidha: Javanese Cognition
System and Local Wisdom” in Asian Journal of Social Sciences and Humanities.
Number/ Volume: 4/ 2. Oyama, Japan: Leena and Luna International (Pvt).
_______. 2012. Kajian Wacana Tembang Macapat: Struktur, Fungsi, Makna, Sasmita,
Sistem Kognisi, dan Kearifan Lokal Etnik Jawa. Yogyakarta: Media Perkasa.
________. 2010. “The Discourse about Tembang Macapat as Expression of Cognition
System and Local Wisdom of Java Ethnic” dalam International Conference on
Traditional Culture and Rancage Award 2010 Proceedings, 29 Mei 2010, hal. 237–
252, dengan tema ”Local Wisdom for Character Building”. Yogyakarta: Faculty of
Language and Arts, Yogyakarta State University.
Poerwadarminta, W.J.S. 1939. Baoesastra Djawa. Batavia: J.B. Wolters Uitgevers
Maatschappij NV.
Sedyawati, Edi, dkk. (ed.). 2001. Sastra Jawa: Suatu Tinjauan Umum. Jakarta: Balai Pustaka.
Suhardi, Didik. 2010. ”Kata Pengantar” dalam Panduan Pendidikan Karakter di Sekolah
Menengah Pertama. Jakarta: Kemendiknas.
Tedjohadisumarto, R. 1958. Mbombong Manah 1. Jakarta: Djambatan.
Waluyo, Herman J. 1987. Teori dan Apresiasi Puisi. Jakarta: Erlangga.
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LANGUAGE REFLECTS JAVANESE SOCIETY’S CHARACTER
Abstract
The use of Javanese with “unggah-ungguhing basa Jawa” (speaking manner) system makes
Javanese society‟s personality gentle, friendly, patient, polite, etc. These characters can be
seen when people use their language as the language of daily life. Nowadays, the Javanese
society is no longer using the “unggah-ungguhing basa Jawa”, as the result Javanese society
has already lost their identity. Today is the extinction era of Javanese society‟s character.
Introduction
Language is the nation‟s identity. Language as a cultural product is born from the
society‟s idea that is agreed on the continuous continuity and in a very long time. So, the
language does not appear suddenly. Naturally, the ethnographer in any research used
language as their main data (Spradley, 2007). The comprehension of the language is the
entrance in order to understand the culture, ethics, and certain norms that are believed by the
tribe or community that use the language.
Javanese identity can be seen from the characteristics of people as Javanese descent,
place of birth, residence and language used. Specifically on the language used, the Javanese
people are people who use mother tongue since they were born. The more extreme definition
of Javanese people is people who use Javanese since they were born until their lifetime.
Characteristics of a person or people who use the Javanese as mother tongue since they were
born until their lifetime, hardly found at the present time. This is due to the acculturation of
various other countries, communication technology which is so rapid, and the interactions
between nations with different languages are easily accepted. The value of Javanese culture
fades in the sense that it is no longer used as a way of life of a community that causes the loss
of personality or Javanese society‟s character.
In the environment of the Javanese society itself, the Javanese that is used is
improving but it is a setback as well on its use. That development cannot be separated from
the existence of the Javanese that is an outgrowth of the ancient Javanese, Kawi language,
Javanese today. In addition, the development also lies in development of Javanese diverse
variations. This variation is supported by certain Javanese society who lives in certain areas
that characterize their character.
Javanese society has varied languages, standard Javanese Surakarta and Yogyakarta
(Supomo Poedjosoedarmo, 1979), Banyumasan Javanese, Jawatimuran Javanese,
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Semarangan Javanese, and several other variants were mapped by Nothofer (1981). Javanese
variation which is owned by Javanese ethnic is the evidence that each Javanese society has
varied characters. The guideline of course is the standard Javanese language, while the
variant is a development language that is owned by society as the identity or character of that
society.
Javanese is a reflection of the kinship system of the Javanese society itself. Their
stratification language reflects the social stratification of the Javanese society. This is a
hallmark of the Javanese and the Javanese society that need to be understood further so that it
can be seen that the real character of the Javanese society based on the Java language it uses.
Problems
The issue is whether it is true that the character of the Javanese society is reflected
in the language? To answer this question, it should also be understood which Javanese
society is it? Which Javanese society, society which concerns the place or the Javanese
society which related to period? Javanese people that related to place are Java Surakarta, Java
Yogyakarta, Java Banyumasan, Semarangan Java, Java Jawatimuran etc. Java which related
to time is Java in Majapahit era, Singosari, Demak, Mataram, and Java today. This paper
emphasize on Javanese as historical or time, the Javanese society that is still use Javanese in
daily life and the Javanese society that uses the mix language. How is the character of
Javanese people who are still using pure Javanese compare to Javanese society character who
has used a mixture of the Javanese? Is it still reflects the character of the Javanese society in
their daily life? Or is it still reflects the character of the Javanese people for the person/people
who use the mix Javanese?
Characteristic of Javanese people who use the Javanese in daily life are those who
know and understand the use of the Javanese in accordance with the rules of the Javanese
itself, although if they are asked they will not know the rules, but they know its application in
their daily lives. They know the systems of “undha-usuk” or stratum system in the Javanese.
When they speak they are more fluent than a linguist who is not the original users of
Javanese. In contrast to the Javanese society who uses the Javanese mix language in their
daily life, they do not know or even use the language incorrectly.
Javanese Culture
Javanese culture has evolved along with the influence of other nations‟ culture,
religion, beliefs, and way of life that are used as guidelines in their daily lives. “Javanese
culture has many philosophical things; many things are subtle, unique, artistic, and aesthetic.
Javanese culture like a jungle filled with shrubs. Wilderness can be beautiful to look at and
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enjoyed, but also difficult to understand the secrets inside of it. Javanese culture is full of
cultural hue, sometimes liquid and sometimes too thick (Suwardi Endraswara, 2006: iii).
Although Javanese culture has improved in accordance with its age, it still keeps life
values which are explicit and implicit or obvious and subtle. In between those two things,
hides the most things in Javanese life. The subtle thing is evident from the language used in
day-to-day life of the community. System “undha-usuk” implies a system of kinship and
social status of the user community; the term “sengkalan” implies that the Javanese society
are reluctant to express everything clearly something that he/she considered impolite; the use
of the names that imply luck in his life; etc.
Javanese society social stratum system is also reflects in the language used.
Javanese society has a dual stratifications, each of which has a charge and ideological
structures (such as age stratification: the relationship parent - child; sexual stratification:
husband and wife; class and ethnic stratification: family relationships). In Javanese there is
stratification language called “unggah-ungguhing basa” or speech levels, namely: ngoko
language, madya language, and krama language. So, there is a close link between social
stratification systems with the language used.
Class and ethnic stratification, in the Javanese society is distinguished in the
category “santri”, “abangan”, and “priyayi” (Geertz, 1992). Special classes or categories of
“priyayi” class, Agus Salim (2006) says that the Javanese society, become “priyayi” are
groups that form his own community and has a typical life style. Javanese is usually not a
materialistic person, but rather tend to be oriented on the acquisition of honors, degrees, and
awards. Power to the Javanese is a supernatural reality of the individual as a result of the
efforts made in particular the so-called “laku tapo”. Thus, the power of Javanese are not
sourced from mastery of materials or money but rather seen as prestige.
Javanese language
Javanese is still essentially functioning for the Javanese society, either representative-
referential or cooperative-communicative. In representative-referential Javanese has meaning
as a “tool” revealer of the universe that is faced and deal mentally with humans. Cooperative-
communicative as a “tool” is Javanese communication in life in this world extensively.
Java language according to Sudaryanto (1994), that the usage of the form “ngoko”
and “krama” as the actualization of “unggah-ungguh” which is still used in the Javanese
society, although the Javanese society today are different from the Javanese society in the
past (the kingdom). “Unggah-ungguhing basa” or the speech level in the Javanese has the
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classification concept. The concept of “unggah-ungguhing basa” traditionally, can be divided
schematically, as follows:
1) Ngoko Language
a) Ngoko lugu
b) Ngoko andhap
(1) Antya-basa
(2) Basa-antya
2) Krama language
a) Wreda-krama
b) Mudha-krama
c) Kramantara
3) Madya language
a) Madya-ngoko
b) Madya-krama
c) Madyantara
4) Krama desa
5) Krama inggil
6) Kedhaton language
7) Rude language
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into four types of politeness, namely: (1) superior familiar; (2) superior is not familiar; (3)
sub ordinal familiar; and (4) not familiar subordinate).
Politeness shows the character of the user. The more polite language used the
friendlier and comfortable they become. Friendly attitude and make other people feel
comfortable is the core of the use of polite language (Leech, 1983; Brown and Levinson,
1992; and Lakoff, 1973). Javanese speech levels determine whether the use of language is
polite or impolite. Javanese “ngoko” is a use of language that is less polite than the use of the
Javanese “krama”. The existance of speech level affects the Javanese society‟s character. As
long as the Javanese society uses Javanese in their daily life, Javanese society has hospitable
character.
In the Javanese society there is aphorisms “basa iku kapribadening bangsa”
(Language is the national identity), when the language used is changed, automatically
personality also changed. Javanese society‟s character community will change, when the
language used in daily communication also changed. Historically the one who guard the
Javanese as the language of daily life are the people in the palace, people use the palace as a
benchmark.
Javanese Reality
Java society seen from the language used in everyday life as a mirror of the society‟
character, can be categorized into four (4) periods, namely: (1) the period before the
Singosari kingdom; (2) Demak - Mataram kingdom period; (3) New Java period; and (4) the
period of Java today (contemporary).
1. before Singosari Kingdom Period
Javanese society at this time has a strong belief in Hinduism (mostly) and Buddhism.
Hindu society divides people into castes like Brahmana, Kesatria, Waysia and Sudra. Caste
affects the use of language. The language used in this period is the language of ancient
Javanese or Kawi language. In accordance with the division of caste, language also showed
that stratum, namely the “undha-usuk” or the speech language level.
Javanese society‟s politeness at this time cannot be separated from religion beliefs
that are Hindu religion. Politeness is a benchmark character, so the polite language reflects
users‟ character. “Unggah-ungguhing basa” is firmly held by people as they believe their
religion. Basic life philosophy Javanese Hindu society is achieving a balance between the
“universe” macrocosm and the “universe” microcosm. Similarly, in using the language
philosophy it is always used when individuals communicate with each other. They use
language in balance to avoid horizontal conflicts.
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Based on the philosophy of Java Hinduism and the two principles of Java society
point of view Geertz (kerukunan and kurmat), Asim Gunarwan (2003) divides the speech act
of Javanese society‟s politeness into four maxims, namely: (1) maxim “kurmat” (respect); (2)
maxim ”Andhap-asor” (humble); (3) The maxim “empan-papan” (aware of the place); and
(4) the maxim “tepa slira” (tolerance).
The essence of politeness that is expressed by Asim Gunarwan above: polite speech
acts is a speech act that respect for others or in Javanese term it is called “nguwongke”. A
reflection of the Javanese society‟s speech acts is a society that is always respectful to others,
especially foreigners or strangers, certainly a person who deals with such people will
automatically use the Javanese “krama”.
This period is dominated by the influence of Islam in Java. The influence of “Wali
Songo” in spreading religion changes Javanese society‟s behavior and speech act. It happens
because the first who are influenced are Javanese Kings as religion leaders. Javanese society
believes that “the King is the representative of God” so the King‟s word is identified with the
word of God that must be followed (Sabda pandita ratu datan kena wola-wali „King's words
must be consistent‟). Starts from the kingdom of Demak, Javanese acculturates with Arabic.
All prayer/spell of Hinduism models that use the Javanese is inserted by Arabic. There is a
small part of the Dutch that is absorbed into the Javanese.
The Wali‟s effort in spreading Islam in Java, through the use of the Arabic language
in the spells in Hindu religious rituals has very effective impact on Javanese society‟s belief
in Java. It is seen in the example the following spell:
Sallahu ngilaihi wasalam, allahuma kulhuallah, lungguhku imbar, miming-
mimong di Wisakarma tengahing angina, apipit maya-maya ora katon apa-apa, kang
hina kakalangan peteng dhedhet alimengan si imbar ngemuli aku, wong sahuwana
bloloken ora weruh aku. Lakune pasa 21 dina, kanane mangan (buka) mung sapisan
saben jam 12 wengi, yen pasane wis rampung banjur ngebleng 7 dina 7 bengi, wiwite
dina Rebo Pon. Mantra diwaca yen ana bebaya utawa perang. Yen ketrima bisa
ngilang ora diweruhi wong.
Every spell begins with Arabic, and then continued by Javanese in accordance with
the original spell. That fact reflects the confidence of the Javanese society that begins to be
influenced by the beliefs of Islam through the use of language. Javanese society‟s character
gradually begins to move to the intensity of the use of the languages that is used by Javanese
people in their daily lives.
21
In any Hindu religious rituals Arabic is inserted. It develops, not only in religious
rituals, but also in certain moments and finally in everyday life Arabic is often inserted. The
relationships between men and women who are previously familiar (although women remain
inferior) there is distance or restricted in the association. Javanese society‟s character is at a
crossroad between two beliefs, and the consequence is located in the middle between the two.
So, no wonder if Geertz devides Javanese society into “santri, abangan, and priyayi”.
Javanese society at this time begins to open up widely and without strong filtering
tradition of speaking. It receives all languages, although there is an effort to protect their own
language so that it is not unshakable. Communication technologies are rapidly evolving,
resulting in the public communication which originally by word of mouth shifted to the
advanced communication tools such as electronic media that we call with television, smart
phone, skype, and so forth.
Javanese user society begins to fade, change into Indonesian, Arabic, and English.
Character of a person or society cannot be changed revolutionary, but tend to be evolutionary.
This period is a time of evolutionary change of Javanese society. “Unggah-ungguhing basa
Jawa” has been ignored so the users‟ character is not having “unggah-ungguh” automatically.
This generation has a multi characters that cannot be said as the beginning character of
Javanese society that are hospitable, gentle, etc. Generation in this period is the generation
that is looking for identity in line with changes from the royal system to republic system.
Javanese society is part of the Indonesian nation, like it or not they must learn Indonesian.
Indonesian itself has an open receptive nature to the influence of other languages and then
absorbed it into Indonesian. Thus, at least the public has the mother tongue “Javanese” and
the Indonesian as the second language.
“The use of language (krama and madya) is not only reduced among friends and
colleagues, but also among educational institutions and families. Both in Yogyakarta
and Surakarta today parents prefer their children use ngoko when they speak to them.
This thing is different from age before war. At that time, parents wanted to be
considered as the one who understand customary politeness taught their children to use
"basa" to their parents and relatives who are older than them. Nowadays, many parents
prefer an intimate relationship towards their children and do not feel reluctant towards
their parents.”(Supomo Poedjosoedarmo, 1979: 61).
Today‟s generation is no longer feel guilty about using a language that is not
according to the ”unggah-ungguhing basa”. Javanese society level of hospitality begins to
decrease even does not reflect his/her ‟Javanese‟ anymore. Thus, the character of Javanese
22
people at this time is like the transition season that is looking for identity. Encik dudu, Landa
dudu, tibake Jawa lugu „Is not an Indian are, nor the Netherland, it turns out the innocent
Javanese‟. That's the Javanese character in the New Java period.
23
Conclusion
The language which is used by Javanese society changes from time to time and tends
to leave the Javanese itself. Javanese society prefers to use Indonesian, English, and Arabic
compared to the Javanese "karma" in their daily lives. When they use the Javanese, the
Javanese is "ngoko". Javanese "ngoko" is used to communicate with the equal hearer,
familiar, so the level of politeness is low or even impolite. Impolite language shows the
users‟ personality. So, the Javanese society that uses Javanese "ngoko" and mingled with
other languages (such as Arabic and English), their character mingled with other nations‟
personality as well. The Javanese society today has lost its character. Javanese society‟s
character that was hospitable, polite, "nguwongke", "empan-papan", "andhap-asor" etc, are
rarely seen or even have gone somewhere.
DAFTAR PUSTAKA
Agus Salim, MS.2006. Stratifikasi Etnik: Kajian Mikro Sosiologi Interaksi Etnis Jawa dan
Cina. Yogyakarta: Tiara Wacana.
Asim Gunarwan. 2003. “Realisasi Tindak Tutur Pengancam Muka Di Kalangan Orang Jawa:
Cerminan Nila Budaya?” makalah disampaikan dalam Seminar Internasional
Budaya, Bahasa dan Sastra, Universitas Diponegoro. Semarang, 6-7 Oktober 2003.
Darsiti Soeratman. 1989. Kehidupan Dunia Kraton Surakarta 1830-1939. Yogyakarta:
Penerbit Tamansiswa Yogyakarta.
Geertz, Clifford. 1992. Penjaja dan Raja: Perubahan Sosial dan Modernisasi Ekonomi di
Dua Kota di Indomesia (penerjemah S. Supomo). Jakarta: Yayasan Obor Indonesia.
Jumanto. 2008. Komunikasi Fatis Di Kalangan Penutur Jati Bahasa Inggris. Semarang:
World Pro (Profesional of The World).
----------. 2011. Pragmatik: Dunia Linguistik Tak Selebar Daun Kelor. Semarang: World Pro
(Profesional of The World).
Magnis-Suseno, Franz. 1993. Etika Jawa Sebuah Analisa Falsafi tentang Kebijaksanaan
Hidup Jawa. Jakarta: Gramedia Pustaka Utama.
Nothofer, Bernd. 1981. Dialektatlas von Zentral-Java. Weisbaden: Otto Harrassowitz.
Soepomo Poedjosoedarmo, Th. Kundjana, Gloria Soepomo, dan Alip Suharso. 1979. Tingkat
Tutur Bahasa Jawa. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa
Departemen Pendidikan dan Kebudayaan.
Spradley, James P. 1980. Participant Observation. New York: Holt, Rinehart and Winston.
Spradley, James P. 2007. Metode Etnografi (penerjemah Misbah Zulfa
Elizabeth).Yogayakarta: Tiara Wacana.
24
Sudaryanto. 1994a. Predikat-objek dalam Bahasa Indonesia, Keselarasan Pola Urutan.
Jakarta: Djambatan.
------------1994b. Pemanfaatan Potensi Bahasa. Yogyakarta: Gadjah Mada University Press.
Suwardi Endraswara. 2006. Mistik Kejawen. Sinkretisme, Simbolisme, dan Sufisme dalam
Budaya Spiritual Jawa. Yogyakarta: Penerbit Narasi.
25
CAHARACTER MASYARAKAT JAWA TERCERMIN DARI BAHASANYA
Introduction
Bahasa adalah kepribadian bangsa. Bahasa sebagai produk budaya lahir dari ide
masyarakat yang disepakati bersama dalam keberlangsungan yang terus-menerus dan dalam
jangka waktu yang sangat lama. Jadi, bahasa tidak muncul dengan tiba-tiba. Wajarlah jika
para etnografer dalam setiap penelitiannya menggunakan bahasa sebagai data utama
(Spradley, 2007). Pemahaman terhadap bahasa merupakan pintu masuk dalam rangka
memahami budaya, etika, dan norma-norma tertentu yang diyakini oleh suku atau masyarakat
tertentu yang menggunakan bahasa itu.
Identitas kejawaan dapat dilihat dari cirri-ciri orang sebagai keturunan orang Jawa,
tempat kelahiran, tempat tinggal, dan bahasa yang digunakan. Khusus pada bahasa yang
digunakan, orang Jawa adalah orang yang sejak lahir menggunakan bahasa ibu, bahasa Jawa.
Jika diambil yang lebih ekstrem tentang orang Jawa adalah orang yang sejak lahir hingga
selama hidupnya menggunakan bahasa Jawa. Cirri-ciri orang atau masyarakat Jawa yang
menggunakan bahasa ibu bahasa Jawa sejak lahir hingga selama kehidupannya, hampir tidak
ditemukan pada masa sekarang ini. Hal ini disebabkan akulturasi budaya dari berbagai
bangsa lain, teknologi komunikasi yang begitu pesat kemajuannya, dan interaksi antar bangsa
dengan berbagai bahasa yang mudah diterima. Nilai-nilai budaya Jawa yang sudah luntur
dalam arti sudah tidak lagi dijadikan way of life dari masyarakat itu mempermudah hilangnya
kepribadian atau character masyarakat Jawa.
Di lingkungan masyarakat Jawa sendiri, bahasa Jawa yang digunakan juga mengalami
perkembangan sekaligus kemunduran dalam penggunaannya. Perkembangan itu tentu saja
tidak lepas dari keberadaan bahasa Jawa yang merupakan perkembangan dari bahasa Jawa
kuna, bahasa Kawi, bahasa Jawa yang sekarang ini. Selain itu, perkembangan juga terletak
pada berkembangnya variasi bahasa Jawa yang beraneka ragam. Variasi ini didukung oleh
masyarakat Jawa tertentu yang tinggal di daerah tertentu sehingga mencirikan character
mereka.
Masyarakat Jawa mempunyai bahasa Jawa yang bervariasi, yaitu bahasa Jawa
standart Surakarta dan Yogyakarta (Soepomo Poedjosoedarmo, 1979), bahasa Jawa
26
Banyumasan, Bahasa Jawa Jawatimuran, bahasa Jawa Semarangan, dan beberapa varian lain
yang dipetakan oleh Nothofer (1981). Variasi bahasa Jawa yang dimiliki oleh etnis-etnis
Jawa merupakan bukti bahwa setiap masyarakat Jawa mempunyai character yang bervariasi.
Pedomannya tentu saja adalah bahasa Jawa standart, sedangkan variannya merupakan
pengembangan bahasa yang dimiliki masyarakat penggunannya sebagai jati diri atau
character masyarakat itu.
Bahasa Jawa merupakan cerminan dari system kekerabatan dari masyarakat Jawa itu
sendiri. Adanya stratifikasi bahasa Jawa mencerminkan stratifikasi social masyarakat Jawa.
Hal ini merupakan ciri khas bahasa Jawa dan masyarakat Jawa yang perlu dipahami lebih
mendalam sehingga dapat diketahui character yang sebenarnya dari masyarakat Jawa
berdasarkan bahasa Jawa yang digunakannya.
Problems
Permasalahannya adalah apakah benar bahwa karakter masyarakat Jawa itu tercermin
dari bahasanya? Untuk menjawab pertenyaan tersebut, perlu dipahami pula masyarakat Jawa
mana? Jawa yang menyangkut tempat atau Jawa yang berkaitan dengan waktu? Jawa yang
berkaitan dengan tempat adalah Jawa Surakarta, Jawa Yogyakarta, Jawa Banyumasan, Jawa
Semarangan, Jawa Jawatimuran, dan lain sebagainya. Jawa yang menyangkut kewaktuan
adalah Jawa masa kerajaan Majapahit, Singosari, Demak, Mataram, dan Jawa masa kini.
Dalam makalah ini lebih ditekankan pada orang Jawa secara kesejarahan atau kewaktuan,
yaitu masyarakat Jawa yang masih menggunakan bahasa Jawa dalam kesehariannya dan
masyarakat Jawa yang menggunakan bahasa campuran. Bagaimana karakter pengguna
bahasa Jawa yang masih murni dengan karakter masyarakat Jawa yang telah menggunakan
bahasa Jawa campuran? Masih mencerminkan karakter orang Jawakah bagi masyarakat
berbahasa Jawa dalam kesehariannya? Atau masih mencerminkan karakter orang Jawakah
bagi orang/masyarakat yang menggunakan bahasa Jawa campuran?
Cirri-ciri orang Jawa yang menggunakan bahasa Jawa dalam kesehariannya adalah
mereka yang mengenal dan tahu penggunaan bahasa Jawa sesuai dengan kaidah bahasa Jawa
itu sendiri, meskipun kalau ditanya mereka tidak tahu aturan itu, namun dalam keseharian
mereka tahu penerapannya. Mereka tahu sisten “undha-usuk” atau system strata dalam bahasa
Jawa. Dalam bertindak tutur mereka lebih fasih dibandingkan seorang ahli bahasa yang
bukan pengguna asli bahasa Jawa. Sebaliknya bagi masyarakat Jawa yang menggunakan
bahasa Jawa campuran dalam kesehariannya, mereka tidak tahu atau bahkan salah penerapan
dalam bertindak tutur.
27
Javanese Culture
Budaya Jawa mengalami perkembangan seiring keterpengaruhannya dengan budaya
bangsa lain, kepercayaan atau agama, way of life yang dijadikan pedoman dalam kehidupan
keseharian mereka. “Budaya Jawa mempunyai banyak hal yang bersifat filosofis, banyak hal
yang tersamar, unik, artistic, dan estetis. Budaya Jawa bagai hutan belantara yang rimbun
penuh dengan semak belukar. Belantara yang bisa indah untuk dipandang dan dinikmati,
tetapi juga sulit dimengerti rahasia yang ada di dalamnya. Budaya Jawa penuh dengan rona
cultural yang terkadang cair dan kadang juga kental (Suwardi Endraswara, 2006:iii).
Budaya Jawa meskipun mengalami perkembangan sesuai dengan zamannya, tetap
saja budayanya menyimpan nilai-nilai kehidupan yang tersurat dan tersirat atau terlihat jelas
dan tersamar. Di antara dua hal itu, tersamarlah yang paling banyak berada dalam kehidupan
masyarakat Jawa. Ketersamaran ini terlihat dari bahasa yang digunakan dalam kehidupan
masyarakat sehari-harinya. System “undha-usuk” menyiratkan system kekerabatan dan status
social masyarakat penggunanya; adanya istilah “sengkalan” menyiratkan bahwa masyarakat
Jawa enggan mengemukakan secara jelas segala sesuatu yang dianggapnya tidak santun;
penggunaan nama-nama menyiratkan keberuntungan dalam hidupnya; dan sebagainya.
Strata social masyarakat Jawa tercermin pula dalam system bahasa yang digunakan.
Masyarakat Jawa mempunyai stratifikasi ganda yang masing-masing memiliki muatan dan
struktur ideologis (seperti: stratifikasi usia: hubungan orang tua – anak; stratifikasi seksual:
suami–istri; stratifikasi kelas dan etnik: hubungan antar keluarga). Dalam bahasa Jawa ada
stratifikasi bahasa yang disebut dengan “unggah-ungguhing basa” atau tingkat tutur, yaitu:
basa ngoko, basa madya, dan basa krama. Jadi, ada keterkaitan yang erat antara stratifikasi
social dengan system bahasa yang digunakan.
Stratifikasi kelas dan etnis, di masyarakat Jawa dibedakan dalam kategori “santri”,
“abangan”, dan “priyayi” (Geertz, 1992). Khusus kelas atau kategori golongan “priyayi” ,
Agus Salim (2006) menyarikan bahwa masyarakat Jawa, menjadi “priyayi” merupakan
kelompok yang membentuk komunitasnya sendiri dan memiliki life style khas. Orang Jawa
biasanya tidak materialistis, tetapi lebih cenderung berorientasi pada perolehan kehormatan,
derajat, dan penghargaan. Kekuasaan bagi orang Jawa merupakan realitas adikodrati yang
dimiliki individu akibat upaya yang dilakukan secara khusus yang disebut “laku tapa”. Jadi,
kekuasaan Jawa tidak bersumber dari penguasaan materi ataupun uang melainkan lebih
dipandang sebagai prestige.
28
Javanese language
Bahasa Jawa hingga kini masih berfungsi secara hakiki bagi masyarakat Jawa, baik
secara representative-referensial maupun secara kooperatif-komunikatif. Secara
representative-referensial berarti sebagai “alat” pengungkap jagat yang dihadapi dan
berhadapan secara mental dengan manusia. Kooperatif-komunikatif sebagai “alat”
komunikasi manusia Jawa dalam hidup secara luas di dunia ini.
Bahasa Jawa menurut Sudaryanto (1994), bahwa pemakain bentuk “ngoko” dan
“krama” sebagai aktualisasi “unggah-ungguh” yang masih digunakan di lingkungan
masyarakat Jawa, meskipun masyarakat Jawa sekarang berbeda dengan masyarakat Jawa
lampau (masa kerajaan). “unggah-ungguhing basa” atau tingkat tutur dalam bahasa Jawa
mempunyai konsep penjenisan. Konsep “unggah-ungguhing basa” secara tradisional, dapat
dibagi secara skematik, sebagai berikut:
8) Basa ngoko
c) Ngoko lugu
d) Ngoko andhap
(3) Antya-basa
(4) Basa-antya
9) Basa krama
d) Wreda-krama
e) Mudha-krama
f) Kramantara
10) Basa madya
d) Madya-ngoko
e) Madya-krama
f) Madyantara
11) Krama desa
12) Krama inggil
13) Basa kedhaton
14) Basa kasar
29
mitra tutur. Percakapan yang dilakukan antara penutur dan mitra tutur yang mempunyai
keakraban dan kedudukan yang sederajat (teman akrab) akan menggunakan bahasa Jawa
“ngoko”. Penutur yang mempunyai kedudukan lebih rendah dibandingkan dengan mitra tutur
(lebih tua atau sang majikan) penutur akan menggunakan bahasa Jawa “krama”. Demikian
seterusnya, “unggah-ungguhing basa Jawa” menunjukkan kesantunan berbahasa. Santun dan
tidaknya dalam menggunakan bahasa mencerminkan pula karakter pengguna bahasa itu.
Tingkat tindak tutur atau “unggah-ungguhing basa Jawa” merupakan tingkat
kesantunan masyarakat Jawa dalam berkomunikasi dengan orang lain. Kesantunan sesuai
dengan „unggah-ungguhing basa” seperti ini bisa dikatakan mirip dengan jarak pragmatic
yang dikemukakan oleh Brown dan Gilman (1968) yang membedakan tinkat kesantunan
menjadi enam tipe tindak tutur. Keenam tipe tindak tutur Brown dan Gilman disederhanakan
oleh Jumanto (2008:14) menjadi empat tipe kesantunan, yaitu: (1) superior akrab; (2)
superior tidak akrab; (3) subordinal akrab; dan (4) subordinat tidak akrab).
Kesantunan berbahasa menunjukkan character pengguna bahasa itu. Semakin santun
bahasa yang digunakan semakin ramah dan nyaman dalam berkomunikasi sehingga character
penggunanya juga ramah. Sikap ramah dan membuat orang lain merasa nyaman adalah inti
dari penggunaan bahasa yang santun (Leech, 1983; Brown dan Levinson, 1992; dan Lakoff,
1973). Tingkat tutur bahasa Jawa menunjukkan penggunaan bahasa yang santun dan tidak
santun. Bahasa Jawa “ngoko” merupakan penggunaan bahasa yang kurang santun
dibandingkan dengan penggunaan bahasa Jawa “krama”. Adanya tingkat tutur bahasa Jawa
itu berpengaruh pada character masyarakat Jawa. Selama masyarakat Jawa dalam
kesehariannya menggunakan bahasa Jawa, selama itu pula masyarakat Jawa mempunyai
character yang ramah-tamah.
Di masyarakat Jawa ada kata-kata mutiara “basa iku kapribadening bangsa” (Bahasa
adalah kepribadian bangsa), ketika bahasa yang digunakan berubah, secara otomatis
kepribadian juga berubah. Character masyarakat Jawa akan berubah, manakala bahasa yang
digunakan dalam komunikasi sehari-hari juga berubah. Secara historis yang menjaga bahasa
Jawa sebagai bahasa keseharian adalah masyarakat di lingkungan kraton, sehingga kraton
sebagai tolok ukur.
Javanese Reallity
Masyarakat Jawa dilihat dari bahasa yang digunakan dalam kehidupan sehari-hari
sebagai cermin character masyarakatnya, dapat dikategorikan secara gradual menjadi empat
(4) masa, yaitu: (1) masa sebelum Kerajaan Singosari; (2) masa Kerajkaan Demak –
Kerajaan Mataram; (3) masa Jawa Baru; dan (4) masa Jawa masa kini (kontemporer).
30
1. Masa Sebelum Kerajaan Singosari
Masyarakat Jawa pada masa ini mempunyai keyakinan kuat pada agama Hindu
(sebagian besar) dan Budha. Masyarakat Hindu membagi masyarakatnya menjadi kasta-
kasta, seperti kasta Brahmana, Kasta Ksatria, Kasta Waysia, dan Kasta Sudra. Pembagian
kasta mempengaruhi penggunaan bahasa. Bahasa yang digunakan pada masa ini adalah
bahasa Jawa kuna atau bahasa kawi. Sesuai dengan pembagian kasta, bahasanya juga
menunjukkan strata itu, yaitu adanya “undha-usuk basa” atau tingkat tutur bahasa.
Kesantunan masyarakat Jawa pada saat ini tidak lepas dari keyakinan agamanya, yaitu
agama Hindu. Kesantunan merupakan tolok ukur character masyarakatnya, sehingga bahasa
yang santun mencermikan pribadi penggunanya. “unggah-ungguhing basa” sangat dipegang
teguh oleh masyarakatnya seperti mereka meyakini agamanya. Dasar falsafi hidup
masyarakat Hindu Jawa adalah mendapatkan keseimbangan antara „jagad‟ makrokosmos dan
„jagad‟ mikrokosmos. Demikian halnya dalam menggunakan bahasa filosofi itu selalu
digunakan manakala orang per orang berkomunikasi dengan sesamanya. Mereka
menggunakan bahasa dalam keseimbangan agar tidak terjadi konflik horizontal.
Berdasarkan filosofi agama Hindu Jawa dan dua prinsip masyarakat Jawa pandangan
Geertz (kerukunan dan kurmat), Asim Gunarwan (2003) membagi kesantunan tindak tutur
masyarakat Jawa menjadi empat maxim, yaitu: (1) maxim “kurmat” (hormat); (2) maxim
“andhap-asor” (rendah hati); (3) maxim “empan-papan” (sadar akan tempat); dan (4) maxim
“tepa slira” (tenggang rasa).
Inti dari kesantunan yang dikemukakan Asim Gunarwan di atas: tindak tutur yang
santun (politeness speech act) adalah tindak tutur yang menghargai orang lain istilah Jawanya
adalah “nguwongke”. Cerminan dari tindak tutur yang digunakan masyarakat Jawa adalah
masyarakat yang selalu menghargai orang lain, apalagi orang asing atau orang yang belum
dikenal, pasti orang yang berhadapan dengan orang-orang semacam itu secara otomatis akan
menggunakan bahasa Jawa “krama”.
2. Masa Demak-Mataram
Masa ini didominasi pengaruh agama Islam di tanah Jawa. Pengaruh “Wali Songo”
dalam penyebaran agama mengubah perilaku dan tindak tutur masyarakat Jawa. Hal ini bisa
terjadi karena yang diperngaruhi terlebih dahulu adalah Raja-raja Jawa dijadikan pimpinan
agama. Masyarakat Jawa berpandangan bahwa “Raja adalah wakil Tuhan” sehingga sabda
raja diidentikkan dengan sabda Tuhan yang harus diikuti (Sabda pandita ratu datan kena
wola-wali „perkataan Raja harus konsisten‟). Berawal dari kerajaan Demak, bahasa Jawa
berakulturasi dengan bahasa Arab. Segala doa/mantra model agama Hindu yang
31
menggunakan bahasa Jawa disisipkan bahasa Arab. Sebagian kecil bahasa Belanda yang
terserap ke dalam bahasa Jawa.
Usaha para Wali dalam menyebarkan Islam di tanah Jawa, melalui penggunaan
bahasa arab dalam mantra-mantra yang dilakukakn dalam acara ritual keagamaan Hindu
sangat efektif pengaruhnya terhadap kepercayaan masyarakat Jawa. Hal tersebut terlihat pada
contoh mantra berikut ini:
Sallahu ngilaihi wasalam, allahuma kulhuallah, lungguhku imbar, miming-
mimong di Wisakarma tengahing angina, apipit maya-maya ora katon apa-apa, kang
hina kakalangan peteng dhedhet alimengan si imbar ngemuli aku, wong sahuwana
bloloken ora weruh aku. Lakune pasa 21 dina, kanane mangan (buka) mung sapisan
saben jam 12 wengi, yen pasane wis rampung banjur ngebleng 7 dina 7 bengi, wiwite
dina Rebo Pon. Mantra diwaca yen ana bebaya utawa perang. Yen ketrima bisa
ngilang ora diweruhi wong.
Setiap mantra diawali terlebih dahulu dengan bahsa Arab, dilanjutkan bahasa Jawa
sesuai dengan mantra aslinya. Kenyataan sepereti itu mencerminkan kepercayaan masyarakat
Jawa mulai dipengaruhi oleh kepercayaan Agama Islam melalui penggunaan bahasanya.
Character masyarakat Jawa sedikit demi sedikit mulai bergeser sesuai dengan intensitas
penggunaan bahasa yang dipakai masyarakat Jawa dalam kehidupan kesehariannya.
Dalam setiap ritual keagamaan Hindu tersisipkan bahasa Arab, kemudian berkembang
tidak hanya dalam ritual keagamaan, tetapi juga moment-moment tertentu dan akhirnya
dalam kehidupan sehari-hari sering digunakan sisipan bahasa Arab. Hubungan antara laki-
laki dan wanita yang semula akrab (meski wanita tetap inferior) mulai ada jarak atau dibatasi
dalam pergaulan. Character masyarakat Jawa dipersimpangan antara kedua kepercayaan, dan
kosekuensinya adalah yang berada di tengah-tengah antara keduanya. Jadi, tidak
mengerankan jika Geertz membagi masyarakat Jawa menjadi “santri, abangan, dan priyayi”.
3. Masa Jawa Baru
Masyarakat Jawa pada masa ini mulai membuka diri secara luas dan tanpa
penyaringan yang kuat dari tradisi berbahasa. Segala bahasa diterimanya, meski ada usaha
untuk memproteksi agar bahasa sendiri tak tergoyahkan. Teknologi komunikasi yang
berkembang pesat, berakibat pada komunikasi masyarakat yang semula dari mulut ke mulut
bergeser ke alat komunikasi canggih seperti media elektronik yang kita kenal dengan televisi,
smart phone, skype, dan lain sebagainya.
Masyarakat pengguna bahasa Jawa mulai memudar, berganti ke bahasa Indonesia,
bahasa Arab, dan bahasa Inggris. Character seseorang atau masyarakat tidak dapat berubah
secara revolusioner, tetapi cenderung evolusioner. Pada masa ini merupakan masa perubahan
character masyarakat Jawa yang evolusioner. “Unggah-ungguhing basa Jawa” sudah
32
diabaikan sehingga character penggunanya secara otomatis tak ber”unggah-ungguh”.
Generasi masa ini mempunyai multi character yang tidak dapat dikatakan sebagai character
masyarakat Jawa awal mulanya yang ramah-tamah, lemah-lembut, dan sejenisnya. Generasi
masa ini merupakan generasi yang sedang mencari jati diri seiring dengan perubahan system
kerajaan ke system republic. Masyarakat Jawa merupakan bagian dari bangsa Indonesia, mau
tidak mau harus belajar bahasa Indonesia. Bahasa Indonesia itu sendiri mempunyai sifat
terbuka yang mudah menerima pengaruh bahasa lain dan kemusian diserap ke dalam bahasa
Indonesia. Jadi, minimal masyarakat mempunyai bahasa “Ibu” Jawa dan bahasa kedua bahasa
Indonesia.
“Penggunaan basa (krama dan madya) tidak hanya berkurang di kalangan para teman
dan kolega, tetapi juga di kalangan lembaga-lembaga pendidikan dan keluarga. Baik di
Yogyakarta maupun di Surakarta sekarang ini orang tua yang lebih menyukai kalau
anak-anaknya bercakap dengan ngoko terhadap mereka. Hal ini lain dengan zaman
sebelum perang. Pada waktu itu orang tua ingin dianggap mengerti adat sopan santun
mengajarkan kepada anak-anaknya agar mereka ber “basa” terhadap orang tua dan
sanak keluarga yang beraluran lebih tua. Sekarang ini banyak orang tua yang lebih
menyukai anak-anaknya menjalin hubungan akrab dan tak merasa enggan terhadap
orang tua mereka.” (Soepomo Poedjosoedarmo, 1979:61).
Generasi masa ini sudah tidak merasa bersalah lagi menggunakan bahasa yang tidak
menurut “unggah-ungguhing basa”. Tingkat keramahan masyarakat Jawa dirasakan mulai
berkurang bahkan sudah tidak mencerminkan lagi „kejawaannya‟. Dengan demikian,
character masyarakat Jawa pada masa ini diibaratkan musim adalah musim pancaroba yang
sedang mencari jati diri. Encik dudu, Landa dudu, tibake Jawa lugu „Orang India bukan,
Belanda juga bukan, ternyata asli Jawa‟. Itulah charater masyarakat Jawa pada masa Jawa
Baru.
Kenyataan yang terjadi saat ini, masyarakat Jawa sudah jarang sekali menggunakan
bahasa ibunya, dan lebih banyak menggunakan bahasa yang ditemui di media masa.
Kalaupun masih menggunakan bahasa Jawa, mereka lebih sering menggunakan bahasa Jawa
33
“ngoko” dan hampir tidak bisa menggunakan bahasa Jawa “krama”. Cermin kepribadian
atau character bahasa Jawa adalah pada system “undha-usuk” itu, kalau system itu sudah
tidak digunakan lagi, berarti hilanglah character masyarakat Jawa.
Kepribadian masyarakat Jawa masa kini kehilangan jati diri dan menuju ke
kemusnahan. Generasi kini atau generasi android sudah tidak lagi menggunakan bahasa
Jawa secara utuh, sehingga character penggunanya sama dengan bahasa yang digunakan. Di
media social, bahasa Inggris mendominasi system pengelolaan android, akibatnya mau tidak
mau pengguna android mengikuti bahasa yang ada dalam android itu. Tidak ada android
yang menggunakan bahasa Jawa. Namun demikian tidak semua pengguna android paham
betul bahasa yang digunakan pada android. Pemahaman mereka sedikit, bahasa Jawa sedikit,
bahasa Indonesia sedikit, akibatnya pada masa sebelumnya character masyarakat Jawa
mencari jati diri, pada masa kini masyarakat Jawa mulai kehilangan jati diri.
Basa iku kapribadening bangsa, salin busana salin slaga „bahasa itu adalah
kepribadian bangsa, berganti baju berakibat berganti tingkah laku‟. Kata-kata mutiara yang
disampaikan oleh nenek moyang suku Jawa itu tepat dan benar. Masyarakat Jawa kini sudah
tidak lagi menggunakan bahasa Jawa sebagai bahasa kesehariannya, berarti kepribadiannya
berganti. Pakaian yang digunakan masyarakat Jawa juga sudah berganti, berarti tingkah laku
masyarakat Jawa pun juga sudah berganti. Pada masa kini, character masyarakat Jawa benar-
benar telah kehilangan jati diri dan cara berpakaianpun sudah banyak yang menggunakan
pakaian bangsa lain yang secara otomatis mengubah tingkah lakunya.
Kesimpulan
Bahasa yang digunakan masyarakat Jawa dari masa ke masa mengalami perubahan
dan cenderung meninggalkan bahasa Jawa itu sendiri. Masyarakat Jawa lebih suka
menggunakan bahasa Indonesia, Inggris, dan Arab dibandingkan dengan bahasa Jawa
“krama” dalam kehidupan sehari-harinya. Kalaupun menggunakan bahasa Jawa, itu pun
bahasa Jawa “ngoko”. Bahasa Jawa “ngoko” digunakan untuk komunikasi dengan mitra
tutur yang sederajat, akrab, sehingga tingkat kesantunnya rendah atau bahkan tidak santun.
Bahasa yang tidak santun menunjukkan kepribadian orang yang menggunakannya. Jadi,
masyarakat Jawa yang tinggal menggunakan bahasa Jawa “ngoko” dan bercampur dengan
bahasa-bahasa lain (seperti Bahasa Arab dan Ingris), kepribadiannyapun menjadi berbaur
dengan kepribadian bangsa lain. Jadi, masyarakat Jawa masa kini sudah kehilangan
wataknya. Watak masyarakat jawa yang dulu ramah-tamah, santun, “nguwongke”, “empan-
34
papan”, “andhap-asor” dan lain sebagainya sudah jarang ditemukan atau bahkan telah pergi
entah kemana.
DAFTAR PUSTAKA
Agus Salim, MS.2006. Stratifikasi Etnik: Kajian Mikro Sosiologi Interaksi Etnis Jawa dan
Cina. Yogyakarta: Tiara Wacana.
Asim Gunarwan. 2003. “Realisasi Tindak Tutur Pengancam Muka Di Kalangan Orang Jawa:
Cerminan Nila Budaya?” makalah disampaikan dalam Seminar Internasional
Budaya, Bahasa dan Sastra, Universitas Diponegoro. Semarang, 6-7 Oktober 2003.
Darsiti Soeratman. 1989. Kehidupan Dunia Kraton Surakarta 1830-1939. Yogyakarta:
Penerbit Tamansiswa Yogyakarta.
Geertz, Clifford. 1992. Penjaja dan Raja: Perubahan Sosial dan Modernisasi Ekonomi di
Dua Kota di Indomesia (penerjemah S. Supomo). Jakarta: Yayasan Obor Indonesia.
Jumanto. 2008. Komunikasi Fatis Di Kalangan Penutur Jati Bahasa Inggris. Semarang:
World Pro (Profesional of The World).
----------. 2011. Pragmatik: Dunia Linguistik Tak Selebar Daun Kelor. Semarang: World Pro
(Profesional of The World).
Magnis-Suseno, Franz. 1993. Etika Jawa Sebuah Analisa Falsafi tentang Kebijaksanaan
Hidup Jawa. Jakarta: Gramedia Pustaka Utama.
Nothofer, Bernd. 1981. Dialektatlas von Zentral-Java. Weisbaden: Otto Harrassowitz.
Soepomo Poedjosoedarmo, Th. Kundjana, Gloria Soepomo, dan Alip Suharso. 1979. Tingkat
Tutur Bahasa Jawa. Jakarta: Pusat Pembinaan dan Pengembangan Bahasa
Departemen Pendidikan dan Kebudayaan.
Spradley, James P. 1980. Participant Observation. New York: Holt, Rinehart and Winston.
Spradley, James P. 2007. Metode Etnografi (penerjemah Misbah Zulfa
Elizabeth).Yogayakarta: Tiara Wacana.
Sudaryanto. 1994a. Predikat-objek dalam Bahasa Indonesia, Keselarasan Pola Urutan.
Jakarta: Djambatan.
------------1994b. Pemanfaatan Potensi Bahasa. Yogyakarta: Gadjah Mada University Press.
Suwardi Endraswara. 2006. Mistik Kejawen. Sinkretisme, Simbolisme, dan Sufisme dalam
Budaya Spiritual Jawa. Yogyakarta: Penerbit Narasi.
35
INQUIRY-BASED LEARNING: A STRATEGY FOR BUILDING STUDENTS’
CHARACTER IN ELT
Hersulastuti
Magister Program of Language Education
Widya Dharma University- Klaten
hersulastuti@gmail.com
Abstract
Introduction
Education has long been considered as a fundamental component of human well-
being and national productivity. It becomes a key for success to meet the challenge of
the globalization which strongly emphasized on fostering students with not only a set
of competencies to think critically, creative, communicative and able to work
collaboratively, but also to develop positive characters. Going into the challenges,
everyone should be aware that there will be changes in any aspects of education as its
impacts.
In Indonesian education system, the importance of building character in
education has been stated as one of the goals of national education. It was clearly
statedin Act of the Republic of Indonesia Number 20, Year 2003 on National
Education System (article 3) that:
“National education functions to develop capability, character, and civilization of the
nation for enhancing its intellectual capacity, and is aimed at developing
36
learners‟potentials so that they become person imbued with human values who are
faithful and pious to one and only God; who possess morals and noble characters;
who are healthy, knowledgeable, competent, creative, independent, and as citizens,
are democratic and responsible.”
The statement above implies that the success of national education system is crowned
not only by the academic achievement of the students but also the quality of the
people the education system produce, like their knowledge, ability, integrity, attitude,
and also their high responsibility and strong commitment to the nation and the
community. Indeed, in all levels of education, the characters, attitudes and values of
the students are very essential aspects that must be moulded and developed.
In the efforts to achieve these goals, all school members, educational institution, and
the society must contribute the highest participation and provide appropriate and
conducive learning environment to emerge the positive characters of the entire
students.Practically, character values should be integrated into any programs and all
subjects of learning, including English.
This paper is written to shed light on how Inquiry-based Learning (IBL) can be
beneficial for building characters of English department students. The discussion
includes defining character education, the importance of building characters in ELT
context, the roles of teachers in building students‟ character, slight overview of IBL,
and how to put IBL into practice.
37
good character based on core virtues that are good for the individual and good for
society (Tyra, 2012).These definitions imply that CE is an umbrella term used to
describe many aspects of teaching and learning for personal development.All in all,
CE takes deliberate steps to cultivate moral and intellectual virtues through every
phase of school life.
In Indonesian education system, CE is basically defined as a whole-nation movement
involving all family, schools, government, civil society, legislatives, mass media,
business and industry. The notion to promote CE is basically evolved from a belief
that enhancing students‟ cognitive intelligence without promoting good characters is
not enough. It should be balanced such way. In achieving the expected condition,
eighteen values of national character building stated by government must be used as a
framework to incorporate CE into any aspect of life. They are: (1) religious, (2)
honest, (3) tolerant, (4) discipline, (5) diligent, (6) creative, (7) independent, (8)
democratic, (9) curious, (10) nationalist, (11) patriotic, (12) achievement oriented,
(13) communicative and friendly, (14) peaceful, (15) keen of reading, (16)
environmenly savvy, (17) socially care, (18) responsible (Panduan Pelaksanaan
Pendidikan Karakter, 2011). Among of those values, becoming religious is the most
distinguished feature that is strongly emphasized to be promoted as it relates to moral
values.
38
communicate through meaningful interactive activities in which authentic language
can be exercised while the negotiation of meaning takes place. This indicates that
students are not only supported to have good mastery of grammar, able to produce
utterences for the sake of fulfilling the communication needs and functions, but
alsoshould be able to use the language in appropriate manner and context. At this
point, incorporating virtues to develop students‟ good characters becomes crucial.
Good character involves understanding, caring about, and acting upon core ethical
and perfomance values (character.org. 2015). It is so important as students have
different culture background, deverse skills, interests, and learning needs which
potentially cause some problems in the practices. Therefore, curiculum and language
instruction, must be inherently provided with interesting and meaningful materials to
enable students develop a manner of courtesy, respect others, responsible, fair, and
care for students as individual.
39
An Overview ofInquiry-based Learning (IBL)
Tell me and I forget,
Show me and I remember,
Involve me and I understand.
The above adage best describes the basis of Inquiry. Students who are actively
involved in the learning will obtain better understanding of the lesson. The National
Science Education Standard (1996: 214) has defined inquiry as “ a set of interrelated
processes which scientists and students pose questions about the natural world and
investigate phenomena; in doing so, students acquire knowledge and develop a rich
undersanding of concepts, principles, models, and theories. Similarly, inquiry is
defined as “A seeking for truth, information or knowledge- seeking information by
questioning” (Learning Patnership, N.D.) These definitions imply that in the learning
process, students conduct research or investigation on a topic which is generated
through series of questions.
Center for Inspired Teaching has defined Inquiry –based learning (IBL) is a learning
implementing a pedagogical approach that invites students to explore academic
content by posing, investigating, and answering questions. Another definition explains
that IBL is a research-based strategy that actively students in exploring the content,
issues, and questions surronding a curicular area or concept (Lane, 2007).
Adopting the substantial work of Dewey (1933) and Bruner (1973), Kuhlthau,
Manotes, and Caspari (2007: 25) describe IBL is an active individual process that
takes place through a combination of acting and reflecting on the consequences.
Furthermore, it is claimed that people learn best when they are actively involved in
making sense of the world rather than passive receivers of information. What implied
here is that it would not be enough for people to merely gather information, they need
to be actively involved in interpreting in order to get deep understanding to occur. In
this case learning involves “going beyond the information given” to create “products
of mind.”
As one of the contructivitist works, IBL fosters the development of higher-
order thinking. It becomes an important element. Vygotsky (1978: 131) notes that in
doing so, a guidance in what he calls as the zone of proximal development (ZPD), is a
distance between the actual developmental level of potential development level as
determined by independent problem solving and the level of potential development as
40
determined through problem solving under adult guidance or in collaboration with
more capable peers needs to be intervented to support students able to gain the new
concept or experience. Therefore, a good mastery of the concept and on how to
implement IBL becomes a necessity for teachers.
Borrowing the concept of Dewey, Brunner, and Vygotskyabout how children
learn, six foundamental concept of IBL are drawn by Kuhlthau.et. all (2007: 24)as
follows, (1) children learn by being actively engaged in and reflecting on an
experience; (2) children learn by bulding on what they already know, (3) children
develop higher-order thinking through guidance at critical points in the learning
process, (4) children have diferent ways and modes of learning, (5) children learn
through social interaction with others, and (5) children learn through instruction and
experience in accord with their cognitive development.
Seen from its principles, it is clearly that IBL is an appropriate strategy for
enhancing students to take ownership of their ideas and create something that maters
to them as well. IBL provides students with capability to construct knowledge or
experience, through active engagement. This leads students become more responsible,
critical, independent, and aotonomous.
Previously, this instructional model has mostly been implemented in science and
math.Crawford (1996) claims that IBL creates the classroom becomes more student
focused. Inquiry stimulates students to generate questions, it can work with multiple
skill levels at once. Well (1999) argues that IBL can foster students‟ metacognitive
skills. Students not just have to memorize material and reiterate it on a test, but they
have to develop their various skills as they need to research/investigate, organize the
data, think abstractly, pose questions and do reflection. These skills are applicable to
all areas of their life. Taking into accounts of the benefits to conduct IBL for
fostering students‟s engagement in the learning, it is now widely used in any other
disciplines, including in ELT.
41
IBL in ELT: How Does It Work?
There are strong arguments for choosing IBL to be applied in English classrooms.
Many experts and practitioners have discussed its advantages. Amaral, Garrison, and
Klenchy (2002) summarize their study that by implementing inquiry to English
learners in grades K-6 in the El Centro Elementary Schools in southern California,
resulting the increase in the achievement. There is a positive corelation between the
number of years students participated in the program and student achievement in
science, reading, writing, and mathematics. This study can answer people doubt
whether or not inquiry can be applied for younger aged- students.
In different context, Larotta (2005: 89) conducting a study for her dissertation
resultingthat by implementing Inquiry-based curriculum in ESL can enhance students
to communicateusing Englishin broader context, it was because through the inquiry
cycle, students must actively handle and communicate information not only to the
teacher, but also to their classmates. This makes their language skills developed as
well as they construct the knowledge.
Theseabove findings are also in line with what the writer has done for her dissertation
in searching for the appropriate model for English learningin vocational high schools
resulting thatguided-inquiry is an appropriate model to be implemented in English
classrooms. In this study, the writer has modified the 5 E cycle (as attributed by
Bybee) to adjust the requirement of the curriculum and accomodate the vocational
high schools needs. Through modified inquiry cycles consisting of Engagement,
Exploration, Elaboration, Confirmation, Evaluation, and Reflection, it was proven
that IBL is feasible and more effective to teach integrated skils. The evidences prove
that IBL is not only able to lead students gain better achievement as the instructional
effect, but there are also several nuturant effects that make students become more
critical, active, have positive atitude towards the learning and become more
autonomous(Hersulastuti, 2012).
Another study conducted by Li Yee (2014) strengthens the claims that IBL is
beneficial to be applied in second language classroom as itsconcept and question-
answer mechanism are equally well-suited to L2 classroom.
In most cases, the notion for applying IBL in ELT are primarly addressedto enhance
the acquisition of vocabulary, to explore the grammatical structures, to engage in the
negotiation of meaning and to discover the embedded cultural essence. This practice
helps ensure the language learning experience stays active and dynamic which in turn
42
keeps students engaged and attentive.All the studies imply that IBL is worthy to be
implemented in English classrooms.
43
introduction, or illustrations. today‟s topic.
4. Providing time for relating 5. Presenting problems to
the previous experiences with be researched.
the current topic.
5. Facilitating students to
present problems they will
research and explore.
44
extend the resources. 2. Extending resources
3. Supporting students to apply for strengthening the
concepts, use vocabularies to findings.
acknowledge their language 3. Applying conceps,
mastery. or making use of
4. Providing students to have vocabularies to
presentations of their construct new
findings. knowledge.
5. Giving opportunities for other 4. Presenting the
students/ groups to respond findings based on
the presentations. the accurate data/
6. Paying attention to students proofs.
presentation and asking for 5. Giving immediate
further clarification (if any). responses.
6. Making clarification
(if necessary).
1. Providing feed-back for 1. Taking the teacher‟s
Confirmation students‟ success in their feedback into
learning. account to reinforce
2. Facilitating students with the learning success.
meaningful information for 2. Identifying the
better understanding. important / main
3. Adding more concepts, points in the
vocabularies, expressions, findingsfor drawing
or other language targets for conclusion.
strengthening students‟ 3. Applying concepts,
knowledge. using new
vocabularies, or
expressions added
for deeper
undestanding and
constructing
knowledge.
45
1. Observing students‟ 1. Demonstrating good
Evaluation behaviors as they explore, understanding or
apply concepts, or perform knowledge of concepts
certain language targets/ and skills.
skills through several 2. Evaluating students‟
tasks/assignments given. own learning progress.
2. Assessing students‟ 3. Answering open-
knowledge and skills using ended questions based
various technique. on fact findings
3. Encouraging students to obtained from the
assess their own learning. previous phases.
4. Asking open- ended 4. Providing reasonable
questions to check students responses and clear
understanding. explanations to events
or phenomena.
1. Conducting reflection of the 1. Summing up the lesson.
Reflection learning by involving 2. Conveying comments
students to sum up the lesson. on the lesson.
2. Reflecting the students 3. Doing reflection on
achievement, learning their achievement.
process by asking students
comment on the lesson, (how
they feel about their
learning).
3. Identifying and mapping
some problems occured
along the process of inquiry
for recommendation and
further improvement.
(modified from Hersulastuti, 2012: 310-311 )
Following the above cycle, based on writer‟s experience in applying IBL for students
of English education department, the first thing to do is thatteachers are recommended
to introduce students to the inquiry cycle. It becomes important as conducting inquiry
will consume longer time than ordinary lectures. It might arise some challenges and
difficulties at the beginning due to students„ unfamiliarity with this instruction model.
46
However, teachers need to be encouraged not to easily give up when they get any
difficulties in implementing the cycle, but should continue working within the
framework. The most common problem is that asking students to generate questions.
In most cases, students are reluction to ask questions on the phenomena, or illustration
as presented or described by the teacher. If it happens, teachers can take a lead by
probing questions, not any questions but the good ones. Good questions not just
provide exciting and challenging learning experience, they allow discovery, reflection
and creativity, and ignite cognitive and metacognitive skills as well which by all
means facilitate self-regulated learning and future learning transfer (Yee, 2014).
Another solution is that teachers can modify the activities to suit the needs for their
learning. They have to be aware that by implementing IBL, they have commitment to
develop not only students‟ language skills but also their virtues. At the end, students
will gain the target in their language skills, but more importantly they will gain
inquiry skills and virtues that will allow them to take control of their learning and
become more autonomous. Therefore, teachers should have deep concernson how to
maximize students‟ potency and facilitate students‟ learning experiences.
Seen from the descriptions, it is clear that students are enabled to explore the language
through any content they choose. Questioning, expressing feeling, making
predictions, launching comments, discussing findings, or communicating ideas
require a good communication ability, and creativity. It means that students‟s have to
try to do their best to make their comunication understandable. In this case, IBL
strengthens both students‟ linguistic and communicative competence.
Morever, some virtues like curious, responsible, independent, critical can also be
developed by providing students opportunity to present problems, conduct
observation/ investigation for fact findings to prove the hypothesis. Since it is
believed that language is learned best when it is developmentally constructed,
therefore students must actively construct language by taking their own responsibility
for their success. To do so, teachers need to give a greater autonomy to select the
problems to be investigated, use authentic material, extend some relevant resources
for constructing a new knowledge or experience. As a result, students will be
responsible for gathering accurate data/information as much as they can get to
strengthen their conclusion. In doing so, they must be critical, confident and
independent. In such a condition, the inquiry cycle serves simultaneously improve
students‟ language skills and develop their virtues at once.
47
Conclusion
In Indonesian education system, educationis not only intended to reach the national
excellence and to establish intelligence, but also to develop noble characters.In all
levels of education, the characters, attitudes and values of the students are very
essential aspects that must be moulded and developed. Building students‟ characters
becomes a very crucial matter. All efforts must be done to emerge good and positive
characters of the students. Hence, teachers play impotant roles in cultivating some
basic values through their learning. It must be conducted in any subjects, including in
English. In doing so, implementing IBL in English classroom is beneficial not only
enables students reach communicative competence, but develop students characters
at once. IBL is a learning where students are actively involved in constructing the
knowledge and experience. Within its cycle consisting ofEngagement, Exploration,
Elaboration, Confirmation, Evaluation, and Reflection, it not only serves the purpose
of increasing the opportunity of participation, enhancing high order thinking skill,
fostering critical thinking, and maintaining students‟ attention, but it is a tool to
initiate and sustain the instructional interaction. Some virtues, like curious, creative,
responsible, confident, independent can also be developed as well. Despite of its
challenges in the implementation, IBL can be an answer for building noble characters.
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Amaral, O.M., Leslie Garrison, and Michael Klentschy. (2002). Helping English
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Canale, M. And M. Swain. (1980). Theoretical bases of communicative approaches to
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Character.org. (2015). The Eleven Principles of Effective Character Education. USA
Crawford, B. A. (2000). Embracing the Essence of Inquiry: New Roles for Science
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BIODATA
In education context, to face the challenges of the 21st century needs a deliberate effort to cultivate in students
personal growth and skills for fulfilling social and community responsibilities to survive in the global community.
In response to this matter, Indonesian government has launched 18 nation characters that must be integrated in any
aspects of live, including in education.
50
Building Tertiary Students’ Good Characters through Language Education
Abstract
The buzzword of globalization evidently affects scholars‟ perceptions of the globe
when Friedman (2007)sees the world being“flattened”, shrunk from a size „S‟ to a size
„P‟.This flat world enables and empowers people to collaborate and compete globally.
Tananuraksakul (2010) further views English as an essential tool for non-native speakers
toshare such a global power. In other words,the current era of digital allows non-native
speakers to go global or succeed in life if they are competent in English.
In this case, language educators play a vital role because they legitimately hold power
relations in pedagogy that they can use in the classroom (Gore, 1995, 2002; Tananuraksakul,
2011) through spontaneous and planned activities that will build their students‟ good
characters. To support this argument, language education requires a set of ethical and
academic traits. This presentation will focus on the latter type of traits (collaborative and
integrative) and exemplify cases from undergraduate and graduate programs.
References
Friedman, T. L. (2007). The world is flat: A brief history of the twenty-first century. New
York: Farrar, Straus and Giroux.
Gore, J.M. (1995). On the continuity of power relations in pedagogy. International Studies in
Sociology of Education, 5(2), 165-188.
Gore, J.M. (2002). Some certainties in the uncertain world of classroom practice: An outline
of a theory of power relations in pedagogy. Conference Proceedings: the Annual
Meeting of the Australian Association for Research in Education, Brisbane,
December 2 – 5.
Tananuraksakul, N. (2010). An exploration of English as the medium and the message in the
“global village”: A case study. International Journal of Communication, 4, 914–931.
Tananuraksakul, N. (2011).Power relations in pedagogy: A constraint on EFL learners’
identity confidence and identity anxiety.FLLT 2011 Conference Proceedings on
‘Strengthening Ties between Research and Foreign Language Classroom Practices’,
Bangkok, March 11-12.
4
A fulltime lecturerand the Chairperson of the M.A. Program in English for Professional Communication,
Faculty of Liberal Arts, HuachiewChalermprakiet University
5
A fulltime lecturer and the Secretary of the M.A. Program in English for Professional Communication, Faculty
of Liberal Arts, HuachiewChalermprakiet University
51
Character-building of Tertiary Students through Public Speaking: A Case of Huachiew
Chalermprakiet University English Major Students
Dr. Jonathan Rante Carreon6
Abstract
The ultimate goal of this paper is to explore how and to what extent language
education may help construct the character of students. Specifically, the paper examined the
matter, manner and method in the speech scripts and the actual speech deliveries of 15
English Major volunteer students from a Public Speaking class. The study followed the three
main stages utilized in the course: initialization, intervention, and evaluation.
In the initialization stage, each student was required to identify a persuasive speech
topic. After the topics had been approved by the teacher, the students wrote their scripts.
Then each student videotaped his/her speech delivery. They submitted the scripts for initial
evaluation of content (matter) and the videos for initial evaluation of manner and method of
delivery. After oral and written feedbacks were given, an intervention was provided. All
students were required to read a well-written speech script and watch an excellently delivered
speech.
The final evaluation showed that, not only the students were able to restructure and
criticize their written scripts, they also learned the method and manner of speech delivery
from the well-written script and properly delivered speech, respectively. Moreover, they have
learned to apportion time according to the different parts of a persuasive speech.
To triangulate the initial findings, an interview was conducted after the second speech
delivery. Students claimed that they learned the structure, the common vocabulary and
language expressions, and the transition signals used in persuasive speeches simply by
reading the well-written persuasive script. Conversely, while watching the video of an
outstanding speech delivery, the students claimed that they have assimilated the method
(signposting, body language, tone, volume, etc.) and manner (use of polite and appropriate
language expressions in addressing the audience) of delivering speeches.
While the paper is far from exhaustive and it is only preliminary, it is hoped to
provide a pathway from which other research endeavours may challenge, debate, and discuss
the issue of character-building through language education among tertiary students, with the
noble goal of creating highly competitive and morally upright graduates.
6
A graduate two doctorate degrees (Doctor of Philosophy in Applied Linguistics and Doctor of
Philosophy in Linguistics) and working as the Associate Dean of the Faculty of Liberal Arts, Head of
Huachiew Chalermprakiet University’s International Relations and Lecturer of the M.A. in English for
Professional Communication Program, Faculty of Liberal Arts, Huachiew Chalermprakiet University
52
Working References
Anugrahwati, Y. (2015, August). The integration of second core competence (K12) of
curriculum 2013 in English classes. In ELT Forum: Journal of English Language
Teaching (Vol. 4, No. 1).
Berkowitz, M. W. (2002). The science of character education. Bringing in a new era in
character education, 43-63.
Bohlin, K. (2005). Teaching character education through literature: Awakening the moral
imagination in secondary classrooms. London and New York: Routledge.
DeRoche, E. F., & Williams, M. M. (2001). Educating hearts and minds: A comprehensive
character education framework. Corwin Press.
Hapsari, P. L. (2013). Character education values in reading section of e-English textbook for
senior high school students grade XI. In ELT Forum: Journal of English Language
Teaching, 2(1).
Johnston, B. (2003). Values in English language teaching. London and New York:
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Pala, A. (2011). The need for character education. International Journal Of Social Sciences
And Humanity Studies, 3(2), 23-32.
53