The Understanding of Javanese Ethnic Local Wisdomin Serat Panitisastra and Its Utilization as Moral Education

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Available online at http://www.pancaranpendidikan.or.id Pancaran Pendidikan FKIP Universitas Jember Vol. 6, No. 2, Page 77-82, May, 2017 Pancaran Pendidikan DOI: 10.25037/pancaran.v6i2.

1 Available online at Pancaran Pendidikan FKIP Universitas Jember Vol. 6, No. 2, Page 77-82, May, 2017 Pancaran Pendidikan DOI: /pancaran.v6i2.23 ISSN X e-issn X The Understanding of Javanese Ethnic Local Wisdomin Serat Panitisastra and Its Utilization as Moral Education Amurwa Pradnya Sang Indraswari 1 1 Sebelas Maret University pradnya.paramitha58@gmail.com ARTICLE INFO Article History: Received Date: 15 th April 2017 Received in Revised Form Date: 30 th April 2017 Accepted Date: 15 th May 2017 Published online Date: 01 st August 2017 Key Words: Javanese ethnic local wisdom, SeratPanitisastra, Moral education. ABSTRACT Javanese ethnic local wisdom of moral and manners teachings include in SeratPanitisastra.The local wisdom is evolving among community through SeratPanitisastraliterary works which contain moral precepts. Serat panitisastra comprising 10 pupuh tembang where its oral tradition is chanting some songs or tembang which contains moral teachings, then it can be easily remembered and applied in the life of society. The javanese ethnic local wisdom is included in Serat Panitisastra. The message from serat writer is piwulangor moral teaching, for instance teaching about good and bad of things, social care, good manners, respect for older people, friends and teachers. In this modern era, moral teaching through the understanding of serat panitisastra which has been carried out by javanese ethnic should be utilized in Indonesia moral education. Copyright Amurwa et al, 2017, this is an open access article distributed under the terms of the Pancaran Pendidikan Journal license, which permits unrestricted use, distribution and reproduction in any medium, provided the original work is properly cited INTRODUCTION The modern world in the West has started from the Renaissance period, it was the beginning of the development of science and technology, the expansion of trade, the development of modern insight about humanism as a challenge to medieval religious beliefs and as a form of deification rationality in the solution of human problems. The spirit of renaissance can be clearly seen through Descartes's thought abouthis humanism's insight which makes human beings with all their rational abilities as central subjects in the solution of the world's problems (Yasraf Amir, 2012: 73). Modernization is undeniably able to influence and change the pattern of community life who experienced it. Technology allows unlimited accumulation of wealth and the wider gratification of human desire. Society is increasingly connected with universal consumer culture. Moreover, modernization seems to determine the universal evolution from the capitalismdirection. (Francis Fukuyama, 2003: 5-6).

2 78 Pancaran Pendidikan, Vol. 6, No. 2, Page 77-82, May, 2017 The condition of Indonesian society is currently being eroded by the flow of modernity and globalization. Globalization has a relationship with escalation ofattachment and interdependence among nations and between humans through investment, trade, culture, and other interactions. Today, globalization is closely related to modernization. Globalization is influenced by the progress of science and technology. The progress of science and technology is part of modernization. Modernity sometimes brings good effects but on the other side there are also adverse effects. Modernization is a better improvement in many fields, for instance the change of traditional society into modern society. Here modernity determines the direction of capitalism. Capitalism is an economic system in which the industrial and commercial sectors are controlled by the private sector to gain the most profit. Capitalists are able to accumulate profits through advancement and technology, as well as enhancement of labor productivity perunit of work, and efficiency of social relationships and the division of labor products and circulation of merchandise. All of themcause the replacement of obsolete factories, uncompetitive economic sectors, to the skills of workers who could no longer be used. (Joseph A. Schumpeter, 1944: 11) Technological developments and increasingly sophisticated communications also affect the moral damage of the next generation of the nation, especially among teenagers (Narwoko and Bagong, 2004: 417). This state of crisis and moral decadence indicates that all religious and moral knowledge gained in school which are faced with a harsh student environment, apparantely, do not have an impact on changing student behavior. Demoralization occurs because the learning process that tends to teach moral education and characteris only limited to the text and less prepare students to address and face a contradictory life (Zubaedi, 2011: 2). The rise of crisis and moral decadence is an indication that there is an incorrect knot in the inheritance of great cultural values. For that we need education that can minimize the crisis and moral decadence. Wealth of local wisdom values in the form of moral teachings stored in old literary works. The teaching in literature contains many moral teachings, life policies, which are full of exemplary (Latief, 2009: 85). To overcome the crisis and moral decadence can be anticipated with the noble heritage of the Indonesian nation (Setiawan, 2016: 11). One of his strategies with a re-understanding of local wisdom contained in SeratPanitisastra. SeratPanitisastrais a piwulanggenreliteraryworkin traditional government kingdoms of Java which is formed as guidelines for public servants to carry out their duties and obligations. The text of the script is loaded with advices and moral values for the Javanese. Morover, from most of all the advice contained in it Serat Panitisastra explains more about moral value Among the Javanese community, serat, as a result of Javanese culture, has an enormous influence on the daily life of Javanese society. Literary works present in the midst of society as a work and creativity of the author which is poured in the form of writing. Periodization of Javanese literature are divided into four parts, namely: Javanese literary works, literary works of Central Java, new Javanese literary works and modern Javanese literary works. Tembangmacapat included in the literary masterpiece of central Javanese (Jawatengahan), literature in the form of tembangmacapatis usually packed or presented in various media, one of them is written through an ancient manuscript namelyserat. (Abdullah, 2007: 15-19). Javanese literary works in the form of serat contains the moral teaching values as an image of a past life, so it deserves to be learnt

3 Amurwa: The Understanding of Javanese Ethnic Local Wisdomin and deeply examined as a reflection of life. Thus, serat can be said to be literary works that contain the good lessons of ancestors. Local wisdom is the result of a past culture that should be used as a guidance for life and it is considered very universal though it has a local value in it. Local wisdom and local excellence are wisdom that is based on traditionally institutionalized philosophy, values, ethics, ways and behaviors. Local wisdom is a value that is considered as a good and right value so that it can be survived and institutionalized (Sartini.2009: 6). The sociocultural conditions of Javaneseethnic, especially the younger generation that eroded the flow of modernity, accelerate the displacement of local wisdom, which serves to strengthen the national identity. Forms of local wisdom can be in form of; values, norms, ethics, beliefs, customs, traditions, customary laws, and special rules. It has variety of functions, one of them is to regulate the life of society by utilizing the values contained in it, such as religious values, ethical, aesthetic, intellectual, and socioeconomic values. Local wisdom is the result of a community adaptation which is derived from a life experience passed down from generation to generation. It is a collection of local knowledge which people use to survive that integrates with belief systems, norms, cultures and is expressed in traditions and myths. The process of regeneration is done through various traditions and oral traditions (folklore) and literary works such as babad, suluk, tembang, saga, lontara and so forth (Gunawan, 2010: 1). Local wisdom in our society can be found in songs, proverbs, advice, slogans and ancient books which is inherent in everyday behavior (Ridwan, 2010: 3). METHODS This type of research is a qualitative research. Data collection techniques in this study use library techniques, observation and recording techniques. In this research, the observation technique is done in Library of ReksaPustaka, the library technique is done by searching the script of SeratPanitisastra, while other written sources are the books that support this research and the record technique in this research is done by reading, listening and then recording the data in the form of manuscript description, transliteration, manuscript translation and moral values contained in the Panitisastraserat. RESULTS AND DISCUSSION Paniti sastra is a text that comes from Kasunanan of Surakarta. The text was produced during the time of Sri Susuh Paku Buwono VII and his composer YosodipuroII. Serat Paniti sastra includes in literary work with Piwulang genre. It contains lessons about morals inherited from time to time. The text describes manners, life guidelines, manners and social concerns. Piwulang form is in the form of phrases inserted in the serat. This is where the composer gives the moral message to the king, the courtiers and also the ethnic Javanese community. Moral is the knowledge that correlated with the civillized human mind. Moral also means good teaching and bad teachings of deeds and behavior (morals) (Rismawati, 2008: 67). The ancestors tried to form good manners in ethnic Javanese society through Serat which contained piwulang. Serat Composers also create a tradition that can be used as a habit that is done by ethnic Javanese in everyday life. Therefore it can also be said that serat is a source of local wisdom of Javanese ethnic in terms of piwulang or moral teachings that should be emulated. Based on the above exposure, it is known that there is local wisdom which is associated with the moral values contained in SeratPanitisastra. Moral values are grouped into three types, namely the relationship of humans with God, people with parents or

4 80 Pancaran Pendidikan, Vol. 6, No. 2, Page 77-82, May, 2017 teachers, humans with other human beings. (1) The moral value of the relationship in Serat Panitisastra a. The moral value of man's relationship with God Humans are the highest rank of God's creatures compared toother creatures. The human relationship with God cannot be described with a vertical line. Local wisdom related to the human relationship with God found in SeratPanitisastra. The contain ofserat is implied about the perfection of God. Perfection is evident from the mention of God like Ywang Kang Maha Gung. Mangkanaingtumuwuh // Wruhengwisasasiki-siki // Wisaningwonganembah // IngYwang Kang Maha Gung // Yen caroboingtyasira // Dadyaregedkethuh // amatuhmulintir// Nembahe tan katrimah Translation Thus, the living should know all kinds of poison one. Poison for the righteous one when he is careless in his heartsthen become dirty, shame, spoiled and complacent, his faithful worship doesn t be received by God. b. The moral value of human relationships with parents In Serat Panitisastra, it is also taught to master literature or knowledge to be able to boast of parents. Being a child must have manners to the parents and be subtle in saying. It makes parents happy and proud. Then, it is mentioned in the quotation below. Putra suputrawinarna // Tegeseanakkangbagus // Kang abangkitsarwaputus // Turlimpadingsastraarja // Ingkramaalusingtembung // Punikubegjanesamya // Kalihebapalanbabu Translation O child who belongs to suputra, which means a handsome able and great handymanmorover he is able to master the safety literature, the courtesy and subtlety of the words, he makes his both of his parents happy and proud. SeratPanitisastra explains the moral value that in the attitude of a child is appropriate to have good manners both in speaking and in any case. It is naturally done by a child towards his/her parents. There is no doubt that attitudes toward parents, such as those mentioned above, are the manifestations of man's character. c. The moral value of human relationships with other human beings Humans are social beings, because in fulfilling the needs, ones do not able to do it alone. The relationship between human beings is ruled in an ethic or norm prevailing in the life of a society called morality. The following quote in seratpanitisastra illustrates the existence of social concern. Reksaneningkangutama // Tegesipunkangprayogi // Wewehna para pandhita // Jakatnaingpekirmiskin // Tulungmring repot sami // Kinaryaganjaringwadu Yen wongsugihupama // Emankalamunamedhit // Datanarsajakatmring para pandhita Translation Keep well meansappropately, give to the priests Alms to the poor, use to help the decrepit Wearto grace the soldier,if there is a rich man It is a shame if he is stingy, do not want to give alms to the priests Based on the above quotation, it is explained that social care in Seratpanitisastrarecommends that a man should run his/her nature as social

5 Amurwa: The Understanding of Javanese Ethnic Local Wisdomin beings and isreminded to give the part of the property to the poor, and when he/she becomes rich, one should not be stingy. Always look down and help each other. Local wisdom contained in the serat content has the relation between man and man or between a communities with other communities. All this teachingsbecomean alive local wisdom of Javanese ethnic and become a tradition for Javanese ethnic today. Based on the review of the seratpanitisastraabove,it can be said that the recovery of the Javanese ethnic local wisdom contained in the written seratpanitisastrais very important if it is associated with moral education of the Indonesian nation. (2) Utilization of SeratPanitisastra as a medium of Moral Education Moral decadence that continually haunts this nation must be immediately solved. This nation's credibility crisis was raised because of the weakness of the society collective morality. Globalization with all its effects, will give effect to the personality of the nation. Observing the function of national education according to UUSPN No.20 of 2003 chapter 2 of article 3 that is developing the ability and forming the character and civilization, the nation should provide sufficient enlightenment that education should have an impact on the character of humanity or Indonesian nation. Schools as educational institutions have a responsibility in shaping the character of Indonesian human beings. So here the school has a role in realizing the human character of Indonesia in accordance with the personality of the nation. Schools are tasked with strengthening and developing life values, correcting learners' behaviors that are inconsistent with school-developed values, building harmonious connections with families, communities in the role of education responsibilities. Moral education in school is not just a value dogmatization to learners, but a reflection that values become important institutions in providing the value education (Lickona, 2013: 67-68). In a society today there is often a clash of values, respect, responsibility, and various manifestations in everyday life, this common moral foundation is an important foundation and is a very important first step given in a school. Values education that concerns the moral formation of learners has not been applied maximally. Education in school puts more emphasis on academic improvement in the cognitive domain than the affective one. As a result,the derivation moral among learners becomes a grivous case. This will affect the behavior of learners because morals become the foundation for someone who is reflected in everyday deeds. For that reason, moral education is a strategic step for an alternative moral problem solving nation. Moral education is one of the aspects that catch Lawrence Kohlberg s attention. With the theory of the cognitive-developmental of moralization, Kohlberg determined that the goal of moral education is the attainment of a universal ethical orientation, in which one can understand, accept and implement rules based on his conscience. It is even possible for students to criticize rules that ignore the principles of justice, honesty, democracy, and other principles. Based on the discussion of SeratPanitisastra as a source of local wisdom for Javanese ethnic is known that the serat contains moral teachings. The teachings contain lessons about good and bad things that people do. These values include in social awareness, courtesy, honesty, stages of discipline of child planting, and the importance of having knowledge. Where the teachings can be used to distinguish good and bad things. Good things can be made in the guidelines and exemplified

6 82 Pancaran Pendidikan, Vol. 6, No. 2, Page 77-82, May, 2017 whereas bad things are abandoned and stored as knowledge if one day facing a bad thing. To the further development of alocal wisdom understanding contained in SeratPanitisastra. This is where the role of the nation's educators are needed to convey the values which contain cultural elements and ancestral heritage. Moral education is very important given in educational institutions in today's life. Implementation of moral education teaching is able to develop the potential of learners in the affective domain so that learners can be a good hearted, good minded and well behaved being. CONCLUSION Based on the description above, it can be concluded that the re-understanding of local wisdom of Javanese ethnic in seratpanitisastra is very important because it can give a good impact in moral education. It is said that because seratpanitisastra contains moral teachings and beneficial to the society, nation and state life. Moral education is very important given in educational institutions in the process of implementation of values. Local wisdom of Javanese ethnic sourced from the seratcan be utilized in instilling moral values. So the concept of moral education is ideal when applied in anticipation of global and mental developments of Indonesians spirituals which have increasingly retreated. REFERENCES Bagong, Suyanto J. DwiNarwoko. (2004). SosiologiTeksPengantardanTerapan. Jakarta: Kencana Media Group. Fukuyama, Francis (penerj: Mohammad Huseinamrullah), (2003).The End of History and The Last Man (judulterjemahan: Kemenangan kapitalisme dan demokrasi liberal), Yogyakarta: PenerbitQalam. Gunawan, Restu. (2010). KerifanLokaldalamTradisiLisandankaryaSastra. http,// KompasEdisiSenin 22 Januari Latief, Yudi. (2009). MenyemaiKarakterBangsa. Jakarta: Kompas Lickona,Thomas.(2013). Educating for Character. NEW York: Bantam Book. Piaget to Kohlberg. New York: Longman Inc. PungkySetiawan. (2001). MetodeKlarifikasiNilaiDalamPendidikan Budi Pekerti. Reimer, J., Paolitto, DP. Hersh, Richard H. (1983). Promoting Moral Growth: From Ridwan,Nurma.(2010). Landasan Keilmuan Kearifan Lokal. Risnawati.(2008). Kepribadian dan Etika Profesi. Yogyakarta: Graha Ilmu. Sartini. (2009). Menggali kearifan Lokal Nusantara http// Schumpeter J. (1944): The Theory of Economic Development. An Inquiry into Profits, Capital, Credit, Interest and the Business Cycle. Harvard U. Sudewa.(1991). Serat Paniti sastra tradisi, resepsi, dan transformasi. Yogyakarta : Duta Wacana University Press. Zubaedi (2011). Desain Pendidikan Karakter: Konsepsi dan Aplikasinya dalam Lembaga Pendidikan. Jakarta: KencanaPrenada Media Group..

Moral Values in Serat Panitisastra Manuscript for Building the Nation Character Education

Moral Values in Serat Panitisastra Manuscript for Building the Nation Character Education Amurwa Pradnya Sang Indraswari Post Graduate Student of Sebelas Maret University Sariyatun Historical Education