�Syntax Literate : Jurnal Ilmiah Indonesia
p�ISSN: 2541-0849
��e-ISSN : 2548-1398
Vol.
6, Spesial Issue No.
1, November 2021
�
REVITALIZATION OF PO PADO:
EXPLAINING THE MEANING OF EDUCATIONAL VALUE OF ORAL TRADITION IN THE PEOPLE OF
RAKALABA VILLAGE, WEST GOLEWA DISTRICT, NGADA REGENCY
Maria Yulita C. Age
Sekolah Tinggi Pastoral Atma Reksa Ende, Nusa Tenggara Timur, Indonesia
Email: [email protected]
Abstract
This study aims to find and
describe the meaning of educational values in Pop Pado
in the people of Rakalaba village, West Golewa District, Ngada Regency.
This study used a qualitative approach. The results of the study proved that Po
Pado in the people of Rakalaba
Village, West Golewa District, Ngada
Regency is in the form of an old poem, namely a proverb. The meaning of educational
value of Po Pado are (1) the meaning of togetherness,
(2) the meaning of leluri, (3) the meaning of
kinship, (4) the meaning of economy. While the functions of Po Pado's Educational Values are (1) personal functions, (2)
family functions, (3) social functions, (4) economic functions, and (5)
leadership functions.
Keywords: po pado;
oral tradition; educational value
Received:
2021-10-20; Accepted: 2021-11-05; Published: 2021-11-20
Introduction
Language is as a means of
communication between people. Without language people can do nothing. With the
rapid development of science and technology today, the importance of language
is increasingly felt as a means of communication. Language is a reality and
action that has empirical dimensions, or material aspects in the form of vowels
and consonants, words and non-empirical structures in the form of inner
meanings in the form of meanings and values. So, language used by humans in
communication is an empirical expression that has meaning in the form of information
content (Pampe. P, 2009).
The regional language has a function
in its position because it is a symbol of regional pride, regional identity, a
means of developing and supporting regional culture, and as a supporter of the
national language. It is an undeniable fact that the local language has an
important role in the life of the Indonesian nation. Most Indonesian speakers
use the local language as their mother tongue. Thus, it is very clear that
local languages cannot be separated from the life of certain local people (Kridaklaksana, 1995).
Each ethnic group has a regional
language to communicate between members of the community. Thus, the Ngada language is a regional language that is used as a
vehicle for cultural preservation. As a vehicle for cultural preservation, Ngada language is used as a means of communication or
communicating cultural elements in traditional ceremonies, marriage ceremonies,
and proverbs (po pado) which are the basic principles
of children's education.
The people of Rakalaba
Village are generally farmers, although some other people work as teachers or
employees. Customs are still very strong, and closely related to local
languages. In general, the people of Ngada follow the
basic principles of education as follows:
"Go jara
bodha wi wai meme pu'u kedhi,
raba go tengu nenga meku, wai
mali jara da meze gha nenga wiu
talo".
(A horse if trained since childhood
will be easy to control, but if a horse is trained as an adult
then it can no longer be controlled).
If the parents do not carry out the
expression above thus, the children will develop like the expression in the Ngada language:
�Moe jara aze bha'i�
(Like no rope horse)
Like a horse without a rope
�Moe ho'o
mori bhai�
(Like the master's servant doesn't
exist)
Like a servant without a master
�Moe jara tengu tego�
(Like a hard neck horse)
Like a hard-necked horse
The expression above describes the
principles of education for Ngada children, so
parents, grandfathers, grandmothers, acquaintances and even all members of the
village people together shape children and young people to become useful
people. Based on the description above, this study describes the Meaning of
Educational Values in Po Pado in the people of Rakalaba Village, West Golewa
District, Ngada Regency.
Method
In this study, the researcher
used a qualitative approach. The data used in this study is oral data in the
form of expressions of Educational Values in Po Pado in the people of Rakalaba
Village, West Golewa District, Ngada Regency. Sources of data are elders or elders,
community leaders, and also people who are capable and skilled in singing Po
Pado. According to (Arikunto, 2006) the research� data sources have criteria. The
theory used in this research is cultural linguistic theory and value theory.
The comparative studies that
are used as references include (Munir, 2018) research on educational values in Petatah Petitih
adat Minangkabau. The results of his research show
Minangkabau community who inhabited in west sumatera is known with "adat
basandi syara', syara' basandi Kitabullah" as the foundation and outlook
on life. To educate the young generation to understand and appreciate the
principles of the tradition, there is a habit of the people who hold a petatah
petitih activities in which there would be some
basic principles of life, both individually and collectively are expected to establish the character of each of
the next generation of Minangkabau community in accordance with their customs
basis.
(Sunarni, 2017) researched about the Effectiveness of "Speech
Inheritance" Through Community Education As A Media Nation Character Shaping
Indonesia In The Global Era. The results of this study, identified that the use
of proverbs in communication in society very effective as cultural inheritance.
This research is useful for application model of cultural inheritance through
proverbs as the basis of view Indonesian people live in the global era.
Result and
Discussion
Value is a conception, explicit or
implicit, that is unique belonging to an individual or a group about what
should be desired that influences the available choices of forms, ways, and
goals of action (Marzali, 2016).
Educational value is the value
contained in the process or education administration. This educational value is
instilled through a
educational process called value education. Value means the characteristics
(things) that are important or useful for life human. Value also means quality
that does evoke a response award (Titus, 1984).
Etymologically, Po Pado consists of two words namely po and pado, Po means good whispers, good advice, lessons or
teachings, good suggestions (hints, warnings, reprimands), while Pado means a proverb that contains good things that have
ordinary aesthetic value is in the form of arranging to fulfill or recommend
positive values that are useful in everyday life (W.J.S. Purwadarminta, 1999).
So, Po Pado is a saying that has positive values that
are useful in everyday life.
Education is a deliberate effort made
by educators or schools in a planned way to create a learning environment or
culture that allows students to gain valuable experience in order to develop
their potentials optimally in terms of spiritual, personality, intelligence and
skills.
The value of education in Po Pado in the people of Rakalaba
village, West Golewa District, Ngada
Regency is a physical form that can be seen. We can see this in the value of
the proverb below:
A.
Leadership Value
Nunu wi
rada bata, fao masa kedhi banga
Banyan for boundary sign,
shade all small children semua
The banyan that gives
shade to everyone
"Make yourself a
shelter, a protector for the weak"
Fiki wi
nono dhiri, lina wi pia kisa
Dregs along the edges,
clean, put in the middle
Separate the dregs from
the clean ones
"The evil is removed,
embrace the good"
Wi jere
moe watu tay, we tena the sama as se'a wea
Even as a rock, balanced
like a golden shell
�Give fair justice�
Judging from the data above, the
sentence "nunu wi rada bata, fao
masa kedhi banga" means to make yourself a
shelter, a protector for the weak. Strength is likened to nunu
or banyan. This sentence has a meaning like a banyan, a symbol of a strong protective
integrity, a protector for all small and weak people. Fiki
wi nono dhiri's
sentence, lina wi pia kisa means that the evil is removed, the good is embraced.
Evil acts are likened to fiki, while good deeds are
likened to lina. Wi jere moe watu tai, wi
tena sama se'a wea means to give equal justice. This sentence implies
that we should be someone who embraces everyone, mediates, is fair, and does
not choose favoritism in family life.
B.
The Value of Mutual
Cooperation
Su'u dho'o
eki tewi
Hold up, take tote
Lifting up to be upheld,
picking up to be carried
Working hand in hand
Judging from the data above, Su'u dho'o eki
tewi means cooperation. Su'u
dho'o means equally uphold, eki
tewi means equally carry. Help each other, don't let
others work alone, give help to others. This sentence has the meaning of
working together.
C.
The Value of Hard Work
Go besi
bodha mawu mema pu�u kedhi
Kestela must be waxed once since
she was a child
The harmony is delicious
if the candle is about to be fruit
Skilled at working hard
since childhood
Looking at the data above, Go besi bodha
mawu meme pu'u kedhi, means skilled at working since childhood. Mawu iron is a cassava fruit. The skills of a child who are
trained since childhood are like mawu iron. Go iron bodha mawu meme pu;u kedhi
means that a child's skills at work must be trained from an early age in the
family environment, like a cassava fruit that tastes good and is soft from the
time it is ripe. This sentence implies that you should be skilled at working
while in the family environment. This work skills education is for the future
of the young person himself, because in the future he himself must build his
family life and be able to be independent.
D.
The Value of Marriage
Mali ghiri
ma'e da liki riwu, riwu tuku
tawa dhu page wa'i
If you glance, don't throw
a crowd, people will laugh until their legs swing
If you don't glance in
front of many people, you will be laughed at
Dare to approach other
people's children, don't pretend
Seeing from the data above, Mali ghiri ma'e da liki
riwu, riwu tuku tawa dhu page wa'i or means that if you want to rate or propose to
someone's girl, you should not act like throwing stones and hiding your hands,
pretending, but show who actually dares to approach with a sincere and honest
attitude. Dare to appear and work skillfully, because what you do is seen and
judged by many people, if you are wrong or turn around, many people will laugh
at you. This sentence implies that we should be serious if we want to choose a
life partner.
E.
Prohibition Value
Ma'e beke
meze, ma'e kaza kapa
Don't have big chest,
don't have thick shoulders
Don't puff out your chest,
don't shrug
Don't be arrogant and look
down on others
Looking at the data above, Ma'e beke meze, ma'e kaza kapa means don't be
arrogant or think yourself great. Beke meze means to puff out the chest. This
sentence means not to puff out one's chest (bragging), not relying on physical
strength against others, not forcing one's own will, and looking down on
others.
Ma'e naka
ta'i ngata
Don't steal people's shit
Don't take other people's
Looking from the data above, Ma'e naka ta'i
ngata means don't steal other people's food
ingredients. The ta'i that is meant is not feces or
feces, but food ingredients. This sentence implies that we have to work, don't
be lazy and just want to take other people's things. The meaning of educational
value in Po Pado, Rakalaba
people, West Golewa District, Ngada
Regency
1) The Meaning of
Togetherness. The meaning of togetherness means that people who believe in this
oral literature can foster a sense of brotherhood and kinship between members
of the community so that it is well maintained. This meaning is stated in the
sentence "Su'u dho'o eki tewi".
2) Meaning of Leluri. The meaning of leluri
means that this meaning is passed down which has become a tradition from the
ancestors or ancestors used by the community to establish kinship ties. This
meaning is found in the sentence Kodo ma'e teo, ga'a
ma'e pe'i.
3) The meaning of family. The
meaning of kinship is a bond of kinship or kinship that is intertwined and
nurtured in social life. The meaning is found in the sentence, "Nunu wi rada
bata, fao masa kedhi banga".
4) Economic Meaning. Economic
meaning is a method used by the community to meet all needs. This meaning is
found in the sentence "Bugu wai
kungu ri wai logo.
The Function of Educational Values in
Po Pado in the people of Rakalaba
Village, West Golewa District, Ngada
Regency
1) Personal Functions. This
function can be seen in the sentences ma'e beke meze, ma'e kaza kapa, ma'e naka ta'i ngata.
The use of words that show as a personal function is ma'e
beke meze, ma'e kaza kapa. This sentence contains the meaning of not
puffing out one's chest (bragging), not relying on physical strength against
others, not forcing one's own will, and looking down on others. Ma'e naka ta'i
ngata, this sentence means that we have to work,
don't be lazy and just want to take other people's things.
2) Family Function. This
function is found in the sentence Nunu wi rada bata,
fao masa kedhi banga. The
use of words that show as a family function is Nunu wi rada bata,
fao masa kedhi banga. This
sentence implies that we should be someone who embraces everyone, is a
mediator, is fair, and doesn't show favoritism in family life.
3) Social Function. This
function can be seen in the sentence ma'e moe ngana dheso
lego. The use of words that show as a social function
is Ma'e moe ngana dheso lego.
This sentence means do not be someone who is not clear, do not have the
principles of life and lives on the move.
4) Economic Function. This
function can be seen in the sentences kodo ma'e teo, ga'a
ma'e pe'i, bugu wai kungu
uri wai logo. The use of
words that show as an economic function is kodo ma'e teo, ga'a
ma'e pe'i. This sentence
means that apart from working in the fields, we also have to raise livestock.
This sentence implies that managing life, obtaining food and all daily needs is
not easy by working hard.
5) Leadership Function. This
function can be seen in the sentences maku-maku ana ngalu, be'o-be'o ana eko, wiwi ma'e
lema ma'e sema, wi yie
and jara ngaza, kako manu, dutu
sa moe go pau da tulu wunu. The use of words that
show as a function of leadership. Maku-maku ana ngalu, be'o-be'o ana eko, this sentence implies that, a wise person leaders,
observers and alerts in order to protect their followers in running an
organization. Wiwi ma'e lema ma'e sema,
this sentence means that we must speak according to reality and must not take
sides or be biased. Wi yie sama
jara ngaza, kako and manu means good and good
at talking. Dutu sa moe go pau da tulu wunu This sentence means as humans we must unite, we must
not differentiate or bring down each other.
Conclusion
Based on the description above, it can be concluded that revitalizing or revitalizing oral traditions that are starting to become heredity in the current digital era is an effort that must be maintained so that cultural heritage does not become heredity, especially with the progress of the times making generations not familiar with their own culture. The meanings contained in Po Pado in the people of Rakalaba Village, West Golewa District, Ngada Regency are the meaning of kinship, the meaning of leluri, the meaning of togetherness, and the meaning of economics. The functions contained in the Po Pado in the people of Rakalaba Village, West Golewa District, Ngada Regency are personnel functions, family functions, social functions, economic functions and leadership functions.
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Copyright holder: Maria Yulita C. Age (2021) |
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