ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
AN ANALYSIS OF KALOSARA
FUNCTION AS ETHNOPEDAGOGIC
MEDIA IN NATION CHARACTER-BUILDING
IN SOUTH EAST SULAWESI
By
Anwar
Hafid (The Professor of Educational Field of Halu Oleo University)
Amiruddin
(Department of Social Science, Makassar State University)
KetutSuardika
(The Lecturer at Faculty of Teacher Training and Educational Science of Halu
Oleo University)
Sartono (The Lecturer of Administrational
Department at Faculty of Social and Political Science ofHalu Oleo University)
Peribadi (The Lecturer of Sociology at Faculty of
Social and Political Science ofHalu Oleo University)
Abstract
This research took place in
Kendari City by using ethnographic method as qualitative approach so that the
process of data collecting was developed through participatory observation,
indepth interview, and focus group discussion (FGD). The findings showed that
the ethnopedagogy like in Javanese culture that was popular with the concept of
ingngarsa sungtuladha,ingmadyamangunkarsa, and tut wurihandayaniand the oneinBuginese
culture that wasdeveloped previously by La
Mellong as an intellectual from Bone Kingdom with his concept: giving the
example or guidance in the front side (Rioloinapatiroang),
giving spirit in the middle side (Ritengngainasiraga-raga),
and giving motivation in the back side (Rimunrinapponglopi).
It was also found in Tolakinese society that was famous with the expression of
Inaekosaraiepinesara(who knows the custom will be respected) andieliasaraiepinekasara(whoviolates the custom will be treated
roughly or harshly). This philosophy was then knotted or tied in the symbol of kalosara arranging the relationship of
fellow human and their environment as stated firmly by Tarimana (1993) and
Tamburaka (2004). Some kinds of culture of the products of work, taste, and
creation having high social value and were the realization of positive
character emerging from the ethnopedagogy through the media of kalosarawere:Kohanu, Merau,Samaturu, TaaEheTinua-Tuay, O’Sapa, O’wua, O’lawi, andO’liwi.
Key Words: Kalosara,
Ethnopedagogy, and Nation Character
1
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
1. INTRODUCTION
Every ethnic group strives to
give the learning to the generation that aims at conserving the culture and
adapt with its environment. The effort of defending the society as the
functional unity must always be held the training for the generation to place
specific positions in the society. The members of the society must be divided
into a variety of categories, and every category must be educated to do various
activities. The society must also develop the behavioral patterns that the
individual has to conduct in dealing with a certain situation. With these
patterns, a guidance line appears to give the training for the individual. In a
cultural continuum, there is a new realization that is added, and there is
another realization that is released (Linton, 1984).
Education basically is based on
the culture in the form of the learning activity that is underlain on local
community. In this context, the cultural elements as meant by Koentjaraingrat
(1981) are religious system, religious ceremony, social organization system,
knowledge system, language, arts, system of livelihood, and system of
technology and equipment. Meanwhile, the learning process in cultural field is
known with three terms, i.e.: discovery, invention, and diffusion.Discoveryis every increasing of
knowledge, and inventionis a new using of the knowledge. Meanwhile, diffusionis
the transfer of cultural elements from a society to another one.
According to Linton (1984) fifty
years ago a woman from the middle class averagely only has the idea to be a
wife and a housewife. As a result, a woman solely obtains the training to face
the wedding. This is different from now because the women begin to enter to the
public sphere to actualize their aspiration. Thus, it means that for a son must
be trained with a variety of more comprehensive skills and educations so that
he can appear to become a powerful human with the sense of responsibility. Kalosara is a media of learning that has
prepared the character-building for the sons and daughters of Tolakinese tribe
occupying the mainland area of South East Sulawesi.
2. LITERATURE REVIEW
Literally, kaloisanobjecthavingtheshapelike a circle, thewaystotieit in a circleshape,
and whenthereis a meeting orcollectiveactivitythatinvolvesthecustomary figures
liketoleaandpabitaraalsoforms a
circle. As a circleshaped- object, kaloismade
of rattan, and some are
2
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
alsomade of othermaterialslikegold, iron, silver,
thread, White cutton, root, pandanusleaves, bamboo, and so forth (Tarimana,
1993; Peribadi, 2015). Kalosara
consists of three parts, namely:
(1) kalo,
namely the coil of three circular rattans, (2) white cutton as the layer or the
base, and (3) siwoleuwa, namely the
plait from palm leaves having rectangular shape. In case, these threeplaces or
media are separated, they do not have the meaning and function of custom,
except the three of them unite in an order with the structure as the most
buttom layer namely simoleuwa, then
is coated on its top side with the white cutton, and on the top side of these
two places are put the kalo.
Based on the materials for making
and utilizing it, kalo has many
kinds. In this writing, it only discusses aboutkalosara, namely the kalo
used as the media of customary wedding ceremony, King’s inauguration ceremony,
the honored guest welcoming ceremony, the placating ceremony on a dispute, the
tool for a number of figures to convey a suggestion or opinion to the official,
the tool for conveying the invitation of the family’s party. This kalosarain its utilization is equipped
with the plait place from the stalks of palm leaves, and the white cutton as
the base or layer.
The event in which someone who,
for feeling embarrassed on the impolite conduct of someone else to him in front
of the public, does a strong reaction in the form of maltreatment threat to the
person treating the above mentioned impolite deed to plead his self-respect. In
such situation, it appears the third person to present kalosara between the both that threat. Without the comment from the
three of them, the event of threating mentioned above quits automatically in
which the two of them will forgive each other because for them kalosara is identical with the saying or
remarks:: “No, apologizing, begging pardon, you, he or she, and I, and all of
us are one unity, one in three, and three in one.” Maltreating someone else
means maltreating our own selves. With the existence of the kalosara in such condition, the both are
peaceful. In case, one of them or the both deny the existence of kalosarain the event, they are regarded
accursed and the consequence is that, they must be expelled from Tolakinese
societal citizens or punish them with the existent customary rule.
Furthermore, how is the
relationship between the basis of Tolakinese people’s livelihood and kalosara? The relationship appears on
the three realities that are described as follows. The
3
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
reality that kalosara
is always employed as the ownership sign of ownership and of prohibition,
plants keeper towards the disturbance of pest and of someone else. In addition,
kalosara symbolically constitutes the
self-substitution from the owner of soil and the plants on it (soil). Likewise,
how is the relationship between the basis of traditional technology system of
Tolakinese people and kalosara?
The relationship appears on the
realities described as follows. The fact that in general the tool and equipment
require the rattanic binder, with the binding technique is always identical
with the tying model of kalosarahaving
coiling, circular, and spherical shape.
All handles of the productive tools and weapon are always tied with special
technique called holungu (a plaited
tying having the shape like a circle). Likewise, all plaited places aree
strengthened their heaviness with the circle of rattan that is winded, and
almost all of the ornament models are identical with the model of kalo having circular and spherical
shape.
The relationship of kinship
system and social organization with kalo
needs to give the elaboration of Tolakinesse people’s attitude nowadays towards
kalo. To know the attitude of current
Tolakinese people towards kalo, i.e.:
(1) it appears on arts, namely in the case of shape,
(2) it lies on symbolic meanings contained in
it.the forms designed on the patterns of rectangle, circle, tying, and the
pattern of the picture of fern plant, the pattern of someone’s head; the forms
of body’s spherical adorations, the forms of sound instrumentals in spherical
pattern; the forms of dancing technique in circular pattern and
horizontal-vertical movement pattern forming rectangular pattern; all of them
show a similar feature with the form of kalopattern,
namely: circle, tying, and rectangle.
The concept of kalo in Tolakinese culture has a highly
broad scope and meaning. Kalo
generally comprises o sara (the
customs), specifically saraowoseno of
Tolakiorsarambu’uno of
Tolaki, namely the main custom (main instrument), that is the source of all
customs ofTolakinese people that prevail in all aspects of their life. Kalo as the main customs can be
classified into five branches, i.e.: (1) sarawonua,
namely the main custom in the government;
(2) sarambedulu,
namely the main custom in the general kinship and unification; (3) sarambe’ombu, namely the main custom in
religious and belief; (4)saramandarahia,
namely themain custom in the job related with expertise and skill; and (5) saramonda’u, mombopaho,
4
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
mombakani, melambu, dumahu,
meoti-oti, namely the main custom in doing
the activity of rice-field, gardening, breeding, hunting and catching fish
(Tarimana, 1993).
In accordance with Tarimana (1993) kalosara for Tolakinese tribe is the
focus that can synergize the existent elements in Tolakinesecultureand has four
functions, i.e.:
1)
Kaloas an idea in culture and a
reality in the life of Tolakinese people.Kaloon
the level ofcultural value is the value system that functions to realize the
ideas that conceptionize the most valuable thing for Tolakinese tribe that is
called with medulumepoko’aso (unity
and integrity), ate putepenaomoroha
(holiness and justice), morinimbu’umbundimonapambu’undawaro(prosperousity
and welfare). This idea is stated through the using ofkaloinevery ceremony of wedding, death, plating and rice cutting or
also on every ceremony of the guest welcoming. Besides, this idea is also
crystallized in daily life, for example in the case of what is called with mete’ alo-alo (helping to one another),
and so forth. Eventually, the idea of welfare, say, is crystallized in the case
what is named with mombekapona-pona’ako(respecting
to one another),mombekamei-meiri’ako(loving
to one another),ndundukarandu(the
condition of inner calmness covered with the strains of good andbeautiful gong (a traditional music instrument)
sound in the middle of night, and tumotapararai(the
condition of cheerfulness covered with the sound of merry laughter andapplause).
2) Kaloas the focus and integriting of cultural elements of Tolakinese culture.KaloforTolakinese tribe is not only a
symbol, but also the focus in integriting the elements of Tolakinese culture,
namely: (1) in language, as the symbol of communication; (2) in a traditional
economy system, as the plants keeper, and as the basis of economic goods
distribution; (3) traditional technology system, as the tying model and form of
tools; (4) social organization, as political and governmental basis; (5) system
of knowledge, in its relation with universe; (5) system of belief, in
structural relation of the world; and(6) system of arts, in the form of
adornation and of dancing technique.
3)
Kaloas the guide of life to create
social and moral order in the life of Tolakinese tribe. It canbe seen in the
effort of recovering the famine condition because failing to harvest or due to
natural disaster or another event. Tolakinese tribe regards that a bad condition
emerges from
5
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
the consequence of human’s conduct that has broken the customs or
religious ism, or has violated the ism of kalo
as their main instrument. To recover such condition, it is held a ceremony
called with mosehewonua (the ceremony
of region purification) that is followed by the whole societal citizens.
4) Kalo as the unifier and solution towards socio cultural conflicts
in the life of Tolakinese society.
Ethnopedagogy is an educational
practice based on local wisdom in various fields such as medicinal treatment, self-defence
art, living environment, agriculture, economy, government, calendar system, and
etc. Ethnopedagogy perceives that knowledge or local wisdom as the source of
innovation and skill that can be empowered for the sake of the society’s
welfare. Local wisdom is the collection of fact, concept of belief, and the
society’s perception about its surrounding world, problem-solving, and
information validating. In a short, local wisdom is how the knowledge is
produced, stored, applied, organized, and inherited (Surya, 2011). There are
some characteristics of local wisdom, namely: (1) it is based on the
experience; (2) it can be tested after being used for centuries; (3) it can be
adapted with the culture; (4) the suitable combination in daily practice of the
society and institution; (5) it is commonly done by an individual or society on
the whole; (6) it is dynamic and keeps changing; (7) it is closely related to
the system of belief (Alwasilah, 2008).
Ethnopedagogy is an educational
practice based on local knowledge in a variety of life aspects. It will grow to
be ethnophilosophy, ethnopsychology, ethnomusicology, ethnopolitics, and so
forth. Ethnopedagogy perceives indigenous knowledge or local wisdomas the
source of innovation and expertise that can be empowered for the welfare of the
society. According to Alwasilah (2008), there are several characteristics of
local wisdom, namely: (1) it is by virtue of experience, (2) it is tested after
being employed for centuries, (3) it can be adapted with current culture, (4)
it is combined with daily practice and social institutions, (5) generically, it
is conducted by an individual or society on the whole, (6) it is dynamic and
always changes, and
(7) it is greatly related to the system of belief.
The empowerment through the adaptation of indigenous knowledge, including the
interpretation of values contained in a number of proverbs
6
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
with contemporary condition is the intelligent
strategy to solve the social problem because in many cases, the social problems
come from the local issues as well.
The leader is easier to direct
his members with general norms in the society. Local wisdom can become the
synergic instrument between modernization and conservation of local excellence.
For the society of South East Sulawesi, specifically Tolakinese tribe has local
wisdom in the form of kalosara
functioning as the media in ethnopedagogy.
Ethnopedagogy is defined as the
model of cross cultural learning. The teachers can teach by designing local
culture as the media of learning that may be different from one place to
another one. The students are the learner of cross culture. The students
wherever they are usually show similar paradigm. It can be interpreted that to
give a new understanding must be synchronized or adjusted withcultural values
that prevail in local environment. A new thing can easily be received if it
contains the values that are in keeping with local values. Education also
provides the universal values that must be available in every value of order in
the world. Conversely, the good local values can also be raised and socialized
into a broader world. Education through ethnopedagogic approach sees that
indigenous knowledge as the source of innovation and expertise that can be
empowered (Surya, 2011).
Ethnopedagogy is closely related
to the multicultural education. Multicultural education covers the belief that
regards important about local wisdom and diversity that are owned by the
ethnical community to form lifestyle, social experience, personal identity, and
social group and country. When ethnopedagogy perceives indigenous knowledge or
local wisdom as the source of innovation and skill, it is continued with the
multicultural education empowering the innovation and skill in order to be able
to contribute a positive input for the other social groups and national
culture.
3. METHODOLOGY
This research used a
constructivism paradigm and qualitative approach centered on ethnographic study
to describe vision, perception, work ethic, and the conduct of local citizens
according to the subjectivity of their own culture(Denzin and Lincoln, 1994;
Spradley, 2007; Peribadi, 2015). The unit of analysis in this research was the
societal citizen from the whole social classes, including the social elites
living in area of Kendari City Government. It is good
7
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
for them who are occupying the position in
governmental bureaucracy or as the ex-officials of executive, legislative, and
jurisprudential and the other local elites as the customary figure, religious
figure and local societal figure.
The research took place in
Kendari City with the consideration that Kendari City is the capital city of
South East Sulawesi Province that is inhabited by various ethnics coming from
within area of South East Sulawesi Province and out of South East Sulawesi
area. However, besides the culture of kalosara
is still considered sacred by local community that a majority of them occupy
Kendari City, it is the symbol of holding the customs and traditions accepted
by all of the existent tribes. The process of data collecting in the field was
developed through participatory observation, indepth interview, and focus group
discussion (FGD).
The data that have been
successful to be collected were analysed qualitatively with social
anthropological approach. The interpretation of data was developed according to
what is meant in the remark of Max Weber, namely verstehen in the case of obtaining a valid discussion concerning
the subjective meanings of social and rational actions (Johnson, 1986).
Likewise, the recording of conversation was analysed by using
ethnomethodological method and symbolic interactionism analysis (Muhadjir,
2011).
4. RESULT AND DISCUSSIONS
Historically, the instruments of kalosara custom were the basic
foundation from the whole social and cultural systems of Tolakinese tribe
including education, the rules of life in the society, system of norms, system
of law, and other rules. Generally, in daily social and cultural life of
Tolakinesetribe,whether as an ordinary person, formal figure or non formal
figure, the values of leadership that are contained in the instrument of kalo custom are centered on unity and
integrity, suitability and harmony, and safety and peace. The institution of kalosara also becomes the cultural
foundation for every individual in creating the condition of a safe and
peaceful collective life and in enforcing the rules both in customary law and
state law (Tarimana, 1993; Peribadi, 2015). For that reason, for Tolakinese
tribe, highly respecting and making sacred of kalomeans obeying the isms of their ancestors. If they do the
contrary thing, it is made sure thatit will incur the calamity (Tarimana,
1993).
8
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
 |
A Tolea
(the customary communicator) is showing the utilization of kalosara
Anthropologically, kalosara is the cultural element that
becomes the center of Tolakinese culture so that it dominates many activities
or another organization in daily life. The focus of culture from a society
according to Linton (1936) is called with cultural interest or social interest,
namely a complexity of cultural elements that seemed to be liked and loved by
the societal life that concerned (Koentjaraningrat, 1981).
Ethnopedagogy that is based on
the values of Javanese tradition, say, has been expressed by some experts. The
leadership value of the most welknown Javanese education is the concept that is
conveyed by Ki HajarDewantara that consists of three aspects of leadership,
namely (1) ingngarsa sung tuladha(giving
the example/guidance in the front side), (2)ingmadyamangunkarsa(giving
the spirit in the middle side), and (3)
tut wurihandayani(givingmotivation at the back side). The concept of this
education is even adopted to be the value of national education in Indonesia
(Surya, 2011). As for Buginese society, ethnopedagogyis based on the values
that have been developed formerly by La
MellongentitlingKajaoLaliddong,
an intellectual (statesman) from Bone Kingdom or the councellor of the sixth
King Bone, La Uliyo,ruled in 1543-1568 and the seventh King Bone, La TenriRawe,
ruled in 1568-1584 (Ali, 1986). The above mentioned slogan reads: (1) giving
the example or guidance in the front side (Rioloinapatiroang);
(2) giving spirit in the middle side (Ritengngainasiraga-raga);
and (3) giving motivation at the back side (Rimunrinapponglopi).
9
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
This slogan then inspired the
attitude and conduct in educational system of the society of Bugis or Makassar.
Systemically, the above mentioned educational concept was applied in the
institution of Office Education named Anreguru
Ana Karung (A Kind of Domestic Government High School) that specifically
educated the noble children that were prepared to be the candidate of leader in
various levels in governmental system of Bone Kingdom (Hafid, 2013). In the
system of family and social education, it was implemented by the educater or
the person who is highly respected as the educater showing the exampleness and
spirit generater.
In Tolakinese society, the
educational philosophy was rooted or based on the expression of Inaekosaraiepinesara; ieliasaraiepinekasara(who
known the customs will be respected;
who breaks the custom will be treated roughly or harshly). From this philosophy, it was then tied or knotted in the symbol
of kalosara arranging the
relationship order of fellow human and their environment (Tamburaka, 2004).
In the relationship of inter
community members, there were the elements that contained the high
philosophical value. They were made as the guidance to arrange their daily
life. The kind of culture of the product of work and creation having high
social value and was the realization of positive character emerging from the
ethnopedagogythrough media of kalosarawith
some of the following concepts.
A. Culture of Embarrassment(Kohanu)
Kohanuis also frequently called with
the culture of embarrassment. It is the system ofmoral defence for someone’s
self. For example, there is someone who is said to be lazy to work, so
furtherly they apply the culture of this kohanumore
persistently and more diligently in working, so that the predicate as the lazy
person would disappear from his self and would change with the predicate as the
diligent and persistent hard worker. Indirectly, this culture invites everybody
to keep maximizing the energy and mind that they have to increase his self or
the other group members.
B. Culture of Politeness (Merau)
Merauis the culture inviting the
persons to keep giving the priority the attitude ofpoliteness in social
intercourse, and want to give the sense of honor for all of the community
members or the other persons.
10
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
C. Culture of Unity (Samaturu)
Samaturuis one of the cultures who give
the priority of the life to keep interlacing unity,who likes helping the other
persons that need a help with pleasure. This is also the realization of mutual
cooperation that becomes the main way of life from Tolakinese tribe.
D. Culture of Independence (TaaEheTinua-Tuay)
Taaehetinua-tuayis the invitation to keep feeling
proud of being the part of the society ofTolakinese tribe. As a matter of fact,
this culture is the part of Kohanu,
but because there is any difference that gives the priority of the
independence, so this culture is furtherly separated to be a specific and
independent cultural value.
E. Culture of Relationship
between Human and Animal (O’Sapa)
The term of O’sapa is something like the classical rules arranging the
relationship of law between human and animal. Those relationships emerge when
human does the hunting towards wild animal such as: buffalo, deer, and others
by using spear, dog, trap, and other catching tools. The rules of the O’sapa are in the form of faith or
obedience of everybody or hunter takes the shareor part from the hard working
that does not aberrate from the rules of “O’sapa.”
For example, if the hunting animal is dead due to the help of the tool of spear
and dog, so a certain part of the buffalo’s or deer’s flesh must be given to
the dog (the owner of dog) and spear (who stabs with a spear first) beyond a
certain part that is usually given and taken by the hunter (3/4 parts) and the
part of area ruler for flesh or meat and certain bones. If the above mentioned
animal is wild animal, but the ex-pet animal, so the rule of its division has
also been determined for the hunter, for dog, for the spear, and for the area
ruler(pu’utobu) or the head of village.
The rules of such division are
called with O’sapa that in accordance
with the rule of life in the society must be obeyed by all Tolakinese tribes
including the Ruler or the King. In case the rule of law is not actuated, so it
can arouse the negative impact towards the life of society and state.
F. Culture of Natural Law (O’wua)
The term of o’wua is a set of rules or regulations of law arranging the ways of
working the soil (planting), clearing away the forest, planting rice, and these
rules must be obeyed by all
11
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
Tolakinese tribes including the Ruler or the King.
If they are broken, so the region or citizen can suffer from the lack of food
and undergo the famine. This is something that is highly frightened by
Tolakinese tribe.
G. Culture of Work Division (O’lawi)
The term of o’lawi is a set of basic rules arranging the order of giving
salary, the recompense of service, division of work from the boss of the owner
of rice garden, sago trees, or the owner of fruit trees that are done by
someone or some workers who need salary (toonomehawe,
pasaku, pa mone, and so on) with the salary of certain parts. The above
mentioned division rule must be obeyed consciously by everybody including the
ruler (Mokole). H. Culture of Giving Advice (O’liwi)
O’liwiis a set of bequeath messages,
advices, and life guidance abandoned or left to befollowed by the descendants
from the ancestors from generation to generation especially in this case can be
equalized with the Jurisprudence that means that the judgement of the highest
judge that has been permanent that can be exemplified by the next judges in the
same cases or different ones (Hafid, 2012).
The above mentioned eight kinds
of rules start from kalosara and ends
with kalosaraas well. The above condition happens because kalosara is the highest norm in social
life so that it functions as the philosophical base and can be applied in daily
life. Thus, the implementation of kalosaracan
be analysed empirically, for example how far iskalosaramade as the media totransform knowledge, value, and skill
from a person to another one both in individual and in groups. Culturally, all
social activities must be underlain on kalosara.
As a result, none of the Tolakinese society members never witness the tool of kalosara, including to be the
participant in the activity of implementation of utilization of kalosara.
The effort of crystallization of
the above mentioned values, so the government of Konawe Kingdom last time had
erected an educational institution to train the candidate of leader named
InaeSinumowho resided in Abuki that is similar with the function of Domestic
GovernmentHigh School. Through the institution of this InaeSinumo, it is expected that the internalization of kalosaravalues can be defended and
developed by all societal classes that are always supportedand pioneered by the
leader that really understands and has the commitment to develop kalosara
12
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
in the life of Tolakinese
society.
Kalosarais functionalized both as the
cause of an activity or program and as theconsequence. The example of kalosarathat is functionalized as the
cause is that, in a series of the wedding, kalosaraiscumpolsory
to be held as the instrument of the main custom, if there is no kalosara, the party or program can not
be carried out. The example ofkalosarathat
isfunctionalized as the consequence is that, in case there are two persons who
misunderstand, so to placate them must be held kalosara. Lastly, any activity of Tolakinese society, so kalosaramust be present or someone’s
activity and group of persons must always be based on kalosara.
5. CONCLUSION
Tolakinese tribe who resides the
peninsula of South East Sulawesi in its dynamics has the customary instrument
arranging the entire behavioral patterns of the society called kalosara.
Kalosarafunctions as the ethnopedagogic media of the society’s life order that
up to this era stillexists to be defended by the whole society classes,
primarily in social life. Thus, along with the development of dynamical social
life that is more and more complex and arouses a variety of problems including
in political and economic side, so the presence of kalosara as the solutive instrument needs defending and developing.
A variety of knowledges, values,
and skills can be transferred through the ethnopedagogy by utilizing kalosara. The presence of kalosara as the ethnopedagogic media is
proven in the problem of daily social intercourse order in the field of
politics, economy, and culture. The utilization of kalosara as the ethnopedagogic media can become the model for the
other society because this choice can run easily and with cheap expense.
The role of pabitaraandtolea(the customary communicators)as
Tolakinese society figure needs conserving and developing to be the educater in
the system of ethnopedagogyto share knowledge, value, and skill that are
required especially the positive character-building of the society with
utilizing kalosaraas the main media.
13
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
REFERENCES
Ali, A. Muh. 1986. A Brief Description about Bone (Bone Selayang Pandang).Watampone: Damai.
Alwasilah, A.C. 2008. Seven Chapters of Ethnopedagogy(TujuhAyatEtnopedagogi). Articke in the
Mind of Bandung People (ArtikeldalamPikiran Rakyat Bandung), January 23, 2008
Denzin, Norman K. and Lincoln,
Yvonna S. (Eds. 1994.Handbook of
Qualitative Research, translated by Dariyatno, et.al. (2009). Yogyakarta:
PustakaPelajar.
Hafid, Anwar. 2007. Management of Women Empowerment
(ManajemenPemberdayaanPerempuan).
Bandung: Alfabeta.
Hafid, Anwar, et.al. 2012. Basic Concept of Educational Field
(KonsepDasarIlmuPendidikan). Bandung: Alfabeta.
Hafid, Anwar. 2013. Kalosara as the Main Instrument in
Social and Cultural Life of Tolakinese Tribe in South East Sulawesi
(KalosaraSebagaiInstrumenUtamaDalamKehidupanSosialBudayaSukuTolaki di Sulawesi
Tenggara). The Paper is presented in Pre Congress of Indonesian Culture in
Jakarta on November 27-29, 2012.
Koentjaraningrat. 1981. Culture of Mentality and Development.
(KebudayaanMentalitas DanPembangunan).Jakarta: Gramedia.
Linton, R. 1984. The Study of Man (Anthropology, A Human
Investigation). Translated by Firmansyah. Bandung: Jemmars.
Muhadjir, Noeng. 2011.
Methodology ofResearch, Objective Positivism Paradigm, Logic Interpretative
Phenomenology of Platonic Language, Chomskyist, Hegelian and Hermeneutics,
Islamic Study Paradigm, Mathematic Recursion Set-Theory Theory &Struktural
Equation Modeling and Mixed, Rake Sarasin, Sixth Volume of Development,
Yogyakarta (MetodologyPenelitian, ParadigmaPositivismeObjektif,
FhenomenologiInterpretatifLogikaBahasaPlatonis, Chomskyist, Hegelian
danHermeneutik, ParadigmaStudi Islam, Matematik Recursion-Set Theory &Struktural
Equation Modeling dan Mixed, Rake Sarasin, Edisi VI Pengembangan, Yokyakarta).
Peribadi, 2015. Developmental Planning Meeting Based On
Kalosara Culture, A Study Of Community In Mainland Area Of South East
Sulawesi, International Journal of Scientific Engineering and Applied Science
(IJSEAS) - Volume-1, Issue-8, November 2015.
14
ISSN 2395 - 4434
Volume 1, Issue 9 November 2015
www.irjetm.com
Spradley, J. P. (2007). Ethnographic methods, translations
MisbahZulfa E, Yogyakarta: Tiara Discourse.
Surya, Priadi. 2011. Leadership
of Ethnopedagogy in School. (KepemimpinanEtnopedagogi Di Sekolah). In Dynamic
Scientific Magazine of Yogyakarta State University, May 2011.
Tamburaka, Rustam, E. et.al.
2004. History of South East Sulawesi and
40 Years of South EastSulawesi Has been Building (Sejarah Sulawesi Tenggara dan
40 TahunSultraMembangun). Jakarta.
Tarimana,
Abdurrauf.1993.Tolakinese Culture (KebudayaanTolaki).
Jakarta: BalaiPustaka.
15
Tidak ada komentar:
Posting Komentar