Discovering Opportunities For Creation And Critical Thinking In The Local Wisdom Frame: South Sumatera Stories As An Analysis Model
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PROCEEDINGs “The Contribution of Language,
Literature, Art and Culture in
Digital Era”
27-29 September 2019,
Dompak, Province of Kepulauan Riau, Indonesia
Discovering Opportunities For Creation And Critical Thinking
In The Local Wisdom Frame:
South Sumatera Stories As An Analysis Model
Didi Suhendi
FKIP Universitas Sriwijaya Palembang, Indonesia
*Corresponding e-mail: didisuhendi@fkip.unsri.ac.id
Article Info Abstract
Keywords: local wisdom, This paper aims to (1) describe the cultural implications of the entry of globalization and
traditional wisdom, creation, globalism; (2) explain the meaning of local wisdom and traditional wisdom; (3) explain the
and critical thinking intersection between literature and culture (local and traditional wisdom); (4) provides an
example of an analytical model for finding opportunities for creation and critical thinking
within the frame of local wisdom in the folklore of communities in South Sumatera. Based
on an analysis of several folklore in South Sumatera the following results were obtained.
First, folklore is universally an image of the collective ideology of the community in solving
problems that arise in the cultural institutions of society. Second, in South Sumatera
folklore, local wisdom can be elaborated and exploited through mediating the actions of
characters in solving community problems, such as the need for intelligence, criticism, and a
high work ethic (the story of Sembesat Sembesit) and the importance of psychological quality
in choosing a partner (the story of Sisir Emas Puyang Puteri) as well as the need for a careful
in acting (the story of Legenda Pulo Kemaro).
INTRODUCTION
The entry of the era of globalization has narrowed the reach of the world we
inhabit as if geographical distance between countries in the world is only insulated
by a fence wall. With sophisticated information technology, a person can see, feel,
empathize, and sympathize with events in the world there just by pressing a certain
button. However, on the other hand, globalization has invited contact, meeting,
mixing, even the unification of ideology and values from various cultures. This
intercultural relations is an inevitable process as the implication of the entry of
information technology and the global politics of a nation, namely an understanding
of national wisdom that treats the whole world as a suitable environment for
political influence (KBBI, 1995: 320).
The problem that arises then is what implications arise as a result
of intercultural contact? There are several possibilities that occur. First, the
intercultural relations will lead to multiculturalism, a cultural political movement
which presupposes that cultural entities are in an equal position so that they should
respect and respect each other. Various cultures live, grow, develop without affecting
each other in the community.
Second, another possibility as a result of cultural encounters is
interculturalization, a process that explains intercultural relations, negotiation
processes, and what things affect both and the reasons why it occurs (Salam, 2011:
41-42). In literary works, the novel Ronggeng Dukuh Paruk by Ahmad Tohari can be
132PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language,
Literature, Arts, and Culture BKS PTN Wilayah Barat
used as an example of interculturalization. Rasus, same time a flow of our nation’s awareness of the
the main character of the novel, who was born in importance of exploring its own (local) cultural
the animist culture in Dukuh Paruk experienced values.
interculturation after he migrated to Dawuan
District and met with Siti. His meeting with the Then, the question that must be asked
pious girl changed the cultural paradigm of Rasus now is what is really local wisdom? Many book
that “true” women are women for one husband. writers and experts provide definitions of local
wisdom with their respective perspectives.
Third, the meeting of various cultures Sibarani (2012: 112), for example, defines local
will result in acculturation or assimilation. wisdom as community wisdom derived from the
Acculturation is the process of mixing two cultures noble value of community traditions to regulate
that influence each other. In that process, the the order of life. Or, in line with the definition,
two or various cultures that meet to bargain, Takiddin (2014: 162) states that local wisdom is a
compromise, and negotiate do not even close the noble value that applies in the order of community
possibility of a “cultural struggle” to become a life in the form of local ideas, such as wise, full of
dominant culture. In this mixture, the dominant valuable wisdom that is embedded and followed
culture is understood, valued, and accepted by by members of the community. There are two key
the community. Meanwhile, the subordinate words / phrases expressed in the two definitions:
culture is increasingly losing its cultural identity. (1) wisdom or noble values and (2) community
If the meeting between and various cultures in traditions. From this standpoint, local wisdom
the community results in the loss of the original has a field of meaning that has positive, good,
cultural identity, it is certain that the culture has and useful connotations extracted from traditions
been assimilated. If the original culture shifts, transmitted from generation to generation by
changes a little or a lot into a noble culture, this the community. In other words, local wisdom has
is not a serious worrying problem. On the other concurrency with past noble values.
hand, if intercultural contact or various cultures
have eliminated the Eastern cultural identity that Fully the above definition is not wrong.
is considered valuable so far, an alternative that However, it seems that the definition not only does
might be offered is to re-explore local wisdom and not take into account the etymology of the meaning
of the two words that form the components that
traditional wisdom through communal folklores.
unite the terminology, but more than that the
definition does not calculate the methodological
implications of the research related to it, especially
RESULT AND DISCUSSION the collection or supply of data. The wisdom noun
is from the wisdom adjective which means wise,
. Local Wisdom “Local Wisdom” and smart, and knowledgeable (KBIP, 2011: 28) so
Traditional Knowledge “Traditional Wisdom” that wisdom means wisdom, intelligence, and
The local wisdom discourse ‘local wisdom’ knowledge. The word wise which is synonymous
has become a significant part of cultural observers with wisdom has the meaning (1) always uses his
and literary observers in the past decade. The mind (experience and knowledge), wise, sharp
discursive formation is manifested in the realm mind; (2) clever and memorable (careful, thorough,
of research or at least conversation in the form etc.) when faced with difficulties and so on (KBBI,
of seminars, symposiums, or formal panel 1995: 131). Therefore, wisdom which is the
discussions. People have begun to glance at or say equivalent of meaningful wisdom (1) intelligence
they are interested in elaborating and exploiting uses his mind (experience and knowledge) and
the values behind sociocultural phenomena or (2) ability to act when facing difficulties and so on
local literary genres because behind the visible (KBBI, 1995: 131). Of course, both the process and
phenomena there is something that is considered the result of the act of acting are always carried out
relevant and useful for the mental and spiritual properly and correctly as indicated in the meaning
development of a society or nation. This paradigm of the word with the phrase intellect. Thus, wisdom
shift not only shows that cultural acculturation is the ability to act in resolving various difficulties
between East and West has reached the nadir of using his mind.
our nation’s civilization, but the shift is at the Meanwhile, the local word in Indonesian
133“The Contribution of Language, Literature, Art and Culture in Digital Era”
is the equivalent of a local English word meaning The New Order regime, for example, has declared
place or local (Echols and Shadily, 1998: 564). So, a cultural politics with what is called SARA
local wisdom is local wisdom. This is different from sensitivity. As a consequence, the New Order
traditional wisdom. The traditional word which novels have compromised and aligned themselves
is an adjective formation from tradition cannot to place SARA issues within safe limits. On the
be separated from the word tradition, namely contrary, novels that offer SARA issues and present
the custom of hereditary (from ancestors) which ideological clashes are considered “resistance”, a
is still run by the community. In KBBI (1995: rebellion against the regime, which is why these
1069), traditional is defined as attitudes and works must be removed from the vortex of society.
ways of thinking and acting that always hold fast Thus, the banning and destruction of Pramoedya
to the norms and customs that have been passed Ananta Toer’s works and his detention on Buru
down for generations. In terms of anthropology, Island are absolute examples of the practice
tradition is defined as a number of beliefs, views, of SARA sensitivity. However, the New Order
values and practices passed down from generation regime completely forgot that its restraint against
to generation not through writing received the great literary physically actually “left” his
by a society or community so that it becomes mind, sharpened his imagination so as to create
established and becomes a force like law (Ahimsa, a monumental work which came to be known as
2011: 9). So, traditional wisdom is tradition-based The Buru Quartet ‘the four great works of Buru
wisdom. Island’, namely Earth Man, Children All Nations,
Footsteps and Greenhouses. If literary works are
In local wisdom, as the name implies, seen as a joke of imagination, why is the New
the emphasis is on locality or place. According Order regime so phobic with Pramoedya Ananta
to Ahimsa (2011: 9), local wisdom is not only Toer’s works?
a wisdom passed down from one generation to
another, but also local wisdom includes wisdom In a sociocultural perspective, literary
that has not arisen recently in a community. Based works are not artifacts in the form of interwoven
on this opinion, local wisdom has broader meaning words, phrases, clauses, sentences, and discourse
when compared to traditional wisdom. Therefore, in language formation. Moreover, literary works
local wisdom includes traditional wisdom and are cultural documents that are products of
contemporary / contemporary wisdom. Based on interculturalization and cultural acculturation
this, local wisdom can be defined as the ability to in a long process. Although the interference
act from a community or community, both from of the author’s imagination as inevitable, the
past traditions and from experience interacting material components of literary works are
with other environments (present) in solving absorbed through mediating dialogue between
various difficulties using their minds. writers and the life settings that surround them
from the real world in society. Thus, the word
imagination should not be understood as an
3. Local Wisdom in Literary Works illusion, a literary daydream that accidentally
writes a number of words in the form of text, but
Literary works, like other works of art, will in the imagination contains the meaning of the
never be read or enjoyed by people, understood, author’s ‘creativity’. It is this fact that positions
studied, researched, and even appreciated if there the writer / poet to a praised and honorable
is no “something” in them. The assumption of station more praiseworthy and respectable than
some people who claim that literary works are only painters who only transfer objects based on their
a series of blank texts by the author’s delusional real conditions. Thousands of years ago, Plato had
products that are not grounded in reality, of laid this foundation through his creation theory.
course, contradicts the reactions and responses As a cultural document, literary work presupposes
of the community even state institutions to their itself as an auditorium of language that holds all
manifestations. In the historical trajectory of or part of the values of wisdom, noble traditions,
Indonesian literature, the reaction is based on his socio-cultural issues, which are refracted and
concern - if not said to be afraid - of the effects of wrapped up in language arts. This is a necessity.
massive literary works that internalize the mind, By borrowing Teeuw’s statement (1985: 12),
soul, and even the attitude of the community. literary works are not born in a cultural vacuum.
ISBN - 978-623-92900-0-9 134PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language,
Literature, Arts, and Culture BKS PTN Wilayah Barat
Intensively, the author conducts a long dialogue in Malay (Minangkabau) society.
and struggle with his world, takes the problems of
humanism that are in it and then moves the issues 4. Discover Creative Opportunities and
of humanism into the miniature world region of Critical Thinking in Folklore
the words that they have written. Here, literary As a literary text, folklore is not an
works are positioned as a mirror of the community artifact in the form of a collection of words that
although literary works do not comprehensively are specifically informed that the author conveys
reflect the condition of the community due to to his readers. Folklore is a cultural document
the interference of the author’s imagination. that both records and reflects the socio-cultural
Therefore, the quality of a literary work is not situation and events of the community in its
determined by the accuracy of the mimesis of the day. Therefore, reading folklore does not merely
data contained in the literary work with social understand orthography in intellectual cognitive
facts, but the quality of a work is emphasized on space, but more than that reading regional
the ability of the author’s creativity to place the literature is a dialogue between the text and the
issue of humanism into the fabric of literature reader. That is why, reading literary works is not
‘means of literature’ . In fact, the material truth of only done for aesthetic purposes, but also for
literary works with objects of reality is not the most didactic purposes, namely finding values ‘values’
important thing in the study of literature because in the context of forming his identity. It thus
the truth in literature has its own parameters correlates with the literary function as (a) character
when compared with the truth of reality. building in accordance with national identity
As one of the oral folklore (Brunvand cited (ideological function), (b) agents of cultural
Endraswara, 2009: 31), folklore is a representation transformation from one generation to the next
of life patterns, values, traditions and beliefs, the (cultural function), (c) providing material useful
collective ideology of the people. This is because for students / students to live in the community
folklore is a mirror of human self (Endraswara, (practical functions).
2009: 11). In a seminar at the Unsri Postgraduate, Following below are given three folklore
Sapardi Djoko Damono stated that folklore, (regional literature) as an analytical model of
whatever the genre, is the collective response of thousands or even tens of thousands of folklore
the past to the environmental and socio-cultural spread in South Sumatra. The first story is
phenomena that surround their lives. Folklore Sembesat Sembesit. The second and third stories in
safely documents the values and traditions a row are the Sisir Eman Puyang Putri and the Pulo
of collective wisdom and transmits them to Kemaro legend.
generations from time to time, from time to time.
The Tangkuban Perahu legend in the Sundanese The story of Sembesat Sembesit is a story
community, for example, is a mystical answer to about the struggle of the hero of the siblings, the son
geological phenomena and natural structures of a king upriver, named Sembesat Sembesit. Both
similar to the tangkub boat (upside down) as well lived miserably in the forest for years because they
as giving rise to beliefs, myths, or taboo that were driven out by their father, the king, because
no matter how great Sangkuriang’s love (from of his stepmother’s sedition. However, because of
the words of the Guriang ‘The Lord of Power’) their fortitude, the two ended up living happily.
against Dayang Sumbi (who is actually her own Sembesat became king and Sembesit became prime
biological mother), however she has unparalleled minister accompanying his biological brother.
supernatural powers, destiny cannot unite the two In the purposes of this paper, it is not the plot or
in marriage ties. The two divisions are presented by plot of the story (textual order or causal sequence
the text through mediating the woman’s deception event by event) as a whole that is emphasized.
by “creating early dawn”. In one version, the Lord What is interesting is the fragment of the story
of Supernatural Power was killed by a flash flood cited below.
in the Citarum River which he dammed. The same
After a few years, Sembesat grew up and became
thing is shown by the Minangkabau folklore. The
a handsome young man. One day there was an
importance of children’s worship services to their
announcement that the king of that country was
biological mothers is recorded and preserved in
looking for a son-in-law. The conditions are only
the story of Malin Kundang, a legendary folklore
one, namely good sleep (in italics by quoters).
135“The Contribution of Language, Literature, Art and Culture in Digital Era”
Because the conditions are very light, many young The following is a quote.
people who apply. Not even getting lost. He also
applied for the princess (Kurnianto, Nirmala, and One day, the Princess was bathing in the river
Rosita, 2009: 61). accompanied by two loyal ladies. Suddenly the
princess’s golden comb fell into the river. The two
In the above quotation, the clever word loyal ladies tried to find the object, but their efforts
which is deliberately italicized by the quote is a were in vain. So, at the suggestion of the court lady,
multi-interpretable phrase ‘many interpretations’ the princess held a contest to find the missing comb.
which intentionally becomes the only condition “The prize is that if a woman is made a daughter and
put forward by the king to be his son-in-law. There if she is a man, I am willing to make her a husband”
are several possible interpretations/meanings (Alpansyah, 2007: 26).
of the phrase. The first possibility, the phrase
is good at sleep is good at managing/managing
sleep or sleep a little. The second possibility is fast So, the village youths came to the river to take part in
or easy sleep. The third possibility, that phrase the contest to get the Princess’s beauty. Most of the
means a lot of sleep. Explicitly, the phrase refers contest followers were unable to find a comb in the
more to the possibility of the second and third river. Now, the contestants are left with five young
meanings because they are easily interpreted. hamlet youths. After the five of them tried to find a
That is why, tens or hundreds (the majority of comb, youths 1, 2, and 3 failed, while youths 4 and
contestants) contestants go to sleep immediately 5 simultaneously found the comb he was looking for.
when the sleep gong is sounded. Implicitly, of Of course, the Princess could not fulfill the promised
course the first meaning or interpretation meant gift because she did not want to marry two people
by the king of the contest requirements. Logically (Alpansyah, 2007: 35). As a sign of remorse, he
speaking, it is unlikely that a king, who takes care finally vowed not to accept other people’s proposals.
of governmental duties, will choose an easy son- “Let our soul mate be the secret of the Creator. Maybe
in-law or sleep well. So, it makes sense if the king in the world we are not married, but in the hereafter
chooses Sembesat to be his son-in-law (as the God will determine a different destiny “(Alpansyah,
winner of the contest) because when the gong is 2007: 36).
beaten, he does not go to sleep immediately but
knits a net and makes fish traps (as was his habit
for many years in the forest) so that he only slept From the fragments of folklore above, what value
late at night. Even when dawn came, Sembesat can the text indicate? There are two things that
woke up while the other participants were still need to be criticized from the quote above.
sleeping. If the other participants slept a lot,
Sembesat slept a little. First, there is an emphasis on the
importance of psychological quality (character)
Based on the fragments of the Sembesat compared to physical quality in marriage. In the
Sembesit folklore above, there are a number of text, the Princess chose her soul mate by selecting
things that must be criticized about the intentions “magic”, “power” to find a golden comb that fell into
of the king by requesting the requirements of the river, guarded by snakes and crocodiles. The
sleep cleverness. First, the king wants his future parameters used as a standard to be her husband
son-in-law to be intelligent and critical young are not handsome young men (Alpansyah, 2007:
men. Second, the king wanted his son-in-law to 26-27), but young people who have knowledge, are
be a young man who made good use of his life sincere, honest, devoted to God, and like to help:
time. Third, the king wants his future son-in-law a value of local wisdom that is increasingly being
to be a hardworking young man. In other words, eroded by global culture.
the actual requirements that the king wants are
intelligent / critical daughters, hard workers, and Second, there is an absolute rejection
able to manage time. of the concept of polyandry (two married). It is
rather excessive if this concept is discussed in
The second folklore is Sisir Emas Puyang Indonesian cultural settings which are still strong
Putri, a folklore from Pangkal Lampan Village, enough to hold the eastern tradition. However,
Pampangan District, Ogan Komering Ilir Regency. issues of sexuality, such as homosexuality,
ISBN - 978-623-92900-0-9 136PROCEEDINGs SEMIRATA 2019: International Seminar & Annual Meeting, Field of Language,
Literature, Arts, and Culture BKS PTN Wilayah Barat
lesbianism, bisexualism, transgender issues, Culler, Jonathan. 1983. On Deconstruction:
which crashed into the eastern cultural order are Theory and Criticism after Structuralism.
increasingly louder to be heard in our nation’s London: Routledge and Kegan Paul.
community. The rejection of polyandry in the text
above shows that these concepts and practices Department of Education and Culture. 1995.
have long since been denied a place in society. Large Indonesian Dictionary. Jakarta: Balai
The third folklore is the legend of Pulo Kemaro. Pustaka.
This story is one of the other stories (such as the Echols, John M and Hassan Shadily. 1998.
Oath of the Bitter Tongue) which is popular in Indonesian English Dictionary. Jakarta:
the people of South Sumatra. In fact, it is said Gramedia.
that the Pulo Kemaro tourist spot is considered
by many to be the setting of this story with all Endraswara, Suwardi. 2009. Folklor Research
the myths that surround it. In that story, what Methodology: Concepts, Theories, and
needs to be criticized is the attitude of Tan Bun Applications. Jakarta: Our Book.
An who carelessly threw away the nine pots of
Humm, Maggie. 2003. “The Dictionary of Feminist
mustard greens. He thought his father intended
Theory” in Women’s Journal No. 30 July
to humiliate the king of Palembang with jars
2003.
that actually contained gold diamonds. The gold
diamonds were put into mustard jars to avoid Kurniawan, Agus, Vita Nirmala, Erlinda Rosita.
being captured by pirates. 2009. Collection of Folklore South Sumatra
Province. Palembang: Language Hall of the
CONCLUSION Province of South Sumatra.
From the explanation above, there are Aprinus. 2011. “Some Notes on Literature
some things that need to be stated here. First, (Indonesia) in the Perspective of
the era of globalization has opened wide space for Interculturalism” in Salam, Aprinus, Henri
the entry of other (foreign) cultures that not only Chambert-Loir, and Muhammad Haji Salleh.
have positive impacts, but also negative impacts. Literary and Cultural Traces. Yogyakarta:
Second, the values of local wisdom and traditional Elmatera.
wisdom can be seen as alternatives to maintaining
cultural identity and that can be explored through Sibarani, Robert. 2012. Local Wisdom: The Nature,
mediating folklore. As a collective view of society, Roles and Methods of Oral Traditions.
folklore is a cultural document that holds noble Jakarta: Oral Tradition Association.
values that can be used as a mental and spiritual
Takiddin 2014. “The Wisdom Values of the Local
formation of the nation.
Culture of the Jungle People (Study of the
Jungle Minority Tribe in Air Hitam District
of Jambi Province)”. Socio-Didactic, Volume
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