Local Wisdoms on Luang Island, Southwest Moluccas, Indonesia and Its Implementation in Learning
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Available online at JDR Website: http://journal.unublitar.ac.id/jdr
Journal Of Development Research, 5 (1), May 2021, Pages 25-29
DOI: https://doi.org/10.28926/jdr.v5i1.126
Local Wisdoms on Luang Island, Southwest Moluccas, Indonesia and
Its Implementation in Learning
Kalvin Karuna(1), Henderika Serpara(2)
Universitas Pattimura, Indonesia
E-mail: (1)kievkaruna21@gmail.com
Received: 15 December 2020; Revised: 22 April 2021; Accepted: 5 May 2021
Abstract
Local wisdom included cultural patterns of interpretation of certain localities, pure values, and un-
written norms, which serve the social life of a community and environment to regulate. The head of
the ethnic groups in the community makeup but worries that the local wisdom are in danger lost to
go. This article describes the current state of local wisdom as a cultural pattern of interpretation on the
Luang Island - Indonesia. In addition, the manners, customs, and traditions of the community on the
island are observed and an interview with four teenagers and ahead of the community is performed.
The results of the observation and the interview are then presented and analyzed. The analysis has
shown the following: (a) there are several local wisdom, which the harmony of the life of the commu-
nity on the Luang island and the environment build may, for example, "urgeni, te'wa, hrukwu mnyota,
hlili mnyota, lyola" (b) the local wisdom has one long tradition in the community. However, this
seems lost to go because of the way of life of the local population. As a result, the valuable wisdom is
in a “culture shift” situation. The local wisdom should to be used in the classroom, so that students as
young generation be sensitized and note taking this wisdom.
Keywords: local wisdom; cultural patterns of interpretation; community; teaching.
INTRODUCTION 2020).
"Lain ladang lain belalang, lain lubuk This contribution busies themselves with
lain ikannya"- that is a well-known proverb in the customs and domestic shrines on the Luang
Indonesian, which can be equated with the Eng- island, in Southwest Moluccas. This island be-
lish proverb "other countries, other customs". longs to a series of islands, the south-west of the
The saying is an appeal to solidarity for diversi- capital of Maluku province is. The island is 317
ty. Unity in diversity is an important theme in nautical miles from the capital of the Moluccas
Indonesia. The origin of this motto has its origin Province, and 202 nautical miles north of Aus-
in the fact that Indonesia consists of 17,504 is- tralia. The life on the island was by the so-called
lands, 633 ethnics, and 34 provinces. Kalwedo culture dominated harmonious.
The different customs and traditions of an ethni- The concept Kalwedo includes Hnyoli-
cally diverse group promote cultural pluralism, lieta, a way of life, which is on the consideration
but lead often to misunderstandings. Therefore, for fellow human beings focused. By Hnyoli-
these differences must be taken into account lieta created different types of wisdom, the
when it is dealing with members of other ethni- strengthening harmony, solidarity, and brother-
cal groups, because local wisdom becomes one hood in the community, for example, "Urgeni,
of the media to solve the problem (Kurnianto, te'wa, Lyola, hrukwu Myota, hlili mnyota". Lo-
cal wisdom has one long tradition in the com-
25 Copyright © 2021, JDR, E ISSN 2579-9347 P ISSN 2579-9290Journal Of Development Research, 5 (1), May 2021, Pages 25-29
munity life on the island, because the inhabit- ceived recognition as an important cultural
ants were not influenced by cultures of other center from most of the inhabitants of other
ethnic groups in their existence and history of islands. The current handling of the islanders
other islands. has changed with outsiders. Sailboats are no
The ideal togetherness in the community longer produced, one out of town rather with
is nowadays under the pressure of globalization. large ships. It may be noted are that the ships
There is now television, smartphones and visi- come once in the month to the island. Also,
tors are coming from other regions. The super- rise the range of goods, as well as the use of
intendent or management of the ethnic group to mobile phones and television, are increasing.
Luang make consequently worry that local wis- The residents are now in a transition from
dom in danger of being lost. This is in some traditional to a modern life.
phenomena, such for example the reckless be- Nowadays, young people have decid-
havior of the younger generation against the ed to emigrate for a study or work. There is
older recognizable. But also in the way and still no firmed data on the number of young
manner as they each greet and the fact, that the people, who are currently studying in Ambon,
habit to old people especially the old widow's but it is estimated that it is about 1% of the
foods donates. It is always more lost. This is 1267 inhabitants on the island. It is positively,
observed and as the result of interview with Ms. but on the other hand, the young people have
Bathsheba Kaneti, who has a long culture on the to worry losing their own cultural identity
island of Luang. despite the contact with the narrative of mod-
ernization.
Overview of Luang Island
Luang is one of a series of islands bor- Local Wisdom
dering Australia to the south and East Timor Syntactically, there is the phrase local
to the west. The island has two villages, and wisdom from two words, namely locally and wis-
can not be managed, are because the soil is dom. The word local refers to a specific place,
only from bedrock and savannah. The main while wisdom as knowledge understood, is the
food of the inhabitants was grains such as one with experience gets. Therefore, it can be
corn, various types of beans, and also cassa- stated that local wisdom is a collection of
va and fresh fish. The groceries had to be knowledge that the one particular community has
bought on other neighboring islands, some- adopted traditionally. Local wisdom is called a
times even in Ambon. worldview and knowledge that can be recognized
Nowadays the people of the island as life strategies in a certain community, such as
also consume rice, like the other Indonesian the way of problem-solving, including the prob-
people. It takes three to four days to get to lems in elementary education (Sugiyo et al,
Ambon by sailing boat. Because of the situ- 2017).
ation, residents had to make efforts to build Indonesian law referred to the local wis-
sailboats so that they could go to the other dom as applicable pure values in the life of a
islands to sell their salted fish, sea cucum- community, which as a regulation of community
bers and seaweed, and to buy other grocer- life function. (see UU. Nomor 32 Tahun 2009).
ies. Therefore they have to call on the inhab- According to the law, local wisdom contains pure
itants of the neighboring islands, to be brave life values as the basis for building community
sailors, since they had been sailing often to life in certain places. Former Minister of Envi-
other islands and to their own culture on the ronment of Indonesia defines local wisdom as
other neighboring islands. This is due to cul- knowledge, belief, understanding, habits, and eti-
tural similarities between Luang Island and quette that govern the life of the community in a
the neighboring islands, such as Sermata particular place. The wisdom is from a generation
Island, Leti, Moa Lakor, and a part of Babar to the next generation handed down and has last-
recognizable. In a conversation with Mr. ing effects on the life of each generation (Keraf,
Kaary, ahead of a neighboring island, it was 2010). Acoording to Keraf, local wisdom are
confirmed that the Luang Island has re- ownership of a particular community. Thus, there
Copyright © 2021, JDR, E ISSN 2579-9347 P ISSN 2579-9290 26Journal Of Development Research, 5 (1), May 2021, Pages 25-29
is no individual wisdom. Local wisdom is also brought to the people who were not fished
called traditional knowledge, which governs life that day.
and the relationship between man and nature, Lyola: donating money, animals, and building
and has the function of local wisdom as a cul- materials to relatives. They do this at a wed-
tural filter or controls the introduced culture. ding, someone dies in a family, or when
This means that all foreign cultures have to be someone builds a house.
accepted through an adaptation process or ac- Hrukwu mnyota: Hrukwu is a container made of
culturation. Based on these definitions, the con- palm leaves. Such food is placed to store or
clusion can be drawn that local wisdom or local transport.
wisdom exists as a cultural pattern of interpreta- Mnyota: contents of one container.
tion in certain places. The values and norms Hrukwu Mnyota: Food that is brought to rela-
serve to enhance the life of a community and tives when there is a certain celebration, for
their environment to regulate. The life of the example, a celebration on the occasion of a
community and its environment focuses on the death or a house being built. Usually, the
same modes of action for a harmonious relation- housewives come to help with the construc-
ship between people on the one hand and be- tion of a house or with the preparation of a
tween people and nature on the other hand. party. The house owner or host prepares the
food and drink, which he has not to buy,
MATERIALS AND METHODS but he gets the food (fish, meat, cassava,
This contribution is descriptive research, corn, and rice) in the form of Hrukwu Myo-
which was performed above the island. The fo- ta. The relatives or neighbors bring that
cus of this research was to examine the manners along. They also help by cooking and serving
and customs of the community on the island. the food. The food should be brought in the
The manners and customs of the community are day before. They also can help to prepare for
observed and an interview is also carried out the celebration.
with two chiefs or leaders of the ethnic group Hlili Myota: Hlili is also a container made of
and four young people of the community. The palm leaves, or of wood, in which are
dean and two young people have been living for one sirih ( Piper betle ) and Pinang (Latin:
the birth on the island, while the two other Areca catechu, engl. Betel nut), and sets into
young people have been studying in Ambon. tobacco. Mnyota is the content
The result of the observation and the interviews of Hlili. Therefore, Hlili Myota is
is illustrated and analyzed following. sirih (Piper betle) and Pinang (Latin: Areca
catechu, Engl. Betel nut).
RESULT AND DISCUSSION Hlili: is a symbol of the togetherness of wom-
The analysis has the following result; (a) en. After the preparation of the meal, the
the residents have a lot of local wisdom for a women sit down together and chew
long time. However, there is no indication of the sirih and pinang, (in Indonesian they say
when these pearls of wisdom arose and who ini- makan pinang ). In this moment, they talk
tiated them, (b) the local pearls of wisdom that each other and have fun. Usually, the men
cultivate the harmonious life of the community smoke and the women chew sirih and
are among others "Urgeni, te'wa, Lyola, hrukwu pinang.
myota, hlili mnyota".
This local wisdom is also known on other neigh-
Urgeni: bringing food to the neighbor or old boring islands, for example on the island of Moa.
widow. This is done by the residents who Instead of Hrukwu mnyota, people say lima
have just returned home from the trip to mnyota (lima= hand , it means what you bring
buy groceries from other islands. This wis- with you).
dom is also known on other neighboring In other provinces, for example, Goronta-
islands, for example on Moa Island. lo, north of Celebes Island, there is also such wis-
Te'wa: bringing fresh fish or meat to the neigh- dom, that they called huyula (working together).
bor or certain people. The fish or meat is In the central Moluccas they are called Masohi, in
27 Copyright © 2021, JDR, E ISSN 2579-9347 P ISSN 2579-9290Journal Of Development Research, 5 (1), May 2021, Pages 25-29
Southwest Moluccas they are called Rera or (2017) also argued that the factor of the willing-
mutu. The huyula in Gorontalo means (a) Ambu: ness of the locals to accept the new culture is also
working together to keep the village or the sur- a cause of cultural change. In the globalized
rounding area clean, or to solve a problem to- world, the encounter between cultures is inevita-
gether, (b) hileiya: spontaneous help from resi- ble. The rapid development of technology ena-
dents when someone is in an emergency, or (c) bles the dissemination of information through
Ti'ayo: the residents help each other with build- communication across territorial borders. The
ing houses, working in the fields, even prepar- regular boat trips to the island can increase the
ing a wedding party (Yunus, 2014). The above mobility of people and the range of goods. The
mentioned local wisdom on Luang Island de- inevitable encounter between cultures as a new
scribes the long tradition in the life of the com- knowledge and perspectives leads to the mindset
munity and how one has taken care of one an- and the life behavior can influence. So, it cannot
other so that the life of the community is harmo- be ruled out that the inhabitants of Luang Island
nious. may find themselves in such a situation. It must
The result of the interview and the ob- therefore a solution in which one new cultural
servation has shown that the situation today has finds patterns of interpretation with the traditional
changed. It is the respondents aware that they agreed. Education and foreign language teaching
have the local wisdom of the old generation can be recommended solution in this case. In
have passed, why these local pearls of wisdom general education, local wisdom can be used as
care is needed. Theoretically, the respondents teaching material at various levels. For foreign
understand the existence, the role and function language learning, this material can be integrated
of their local wisdom, and even their parents into foreign language materials for tourism.
seldom practiced this in their everyday life. This
means that the local wisdom is now on the side- The Use of local wisdom in the classroom
lines and is gradually being lost. For example, One of strategies to preserve and inherit
on the question, whether they (the people) the local wisdom is by integrating it into all lessons
old widowed or their neighbors fresh fish or taught at school (Albantani, et all, 2018). In gen-
bringing groceries for free like (te'wa and Ur- eral, the current state of the local wisdom on the
geni), three out of 4 young people answered: no. Luang island and also in Southwest Maluku
The changes in behavior towards local brings the local district government on the idea to
wisdom show the phenomenon of cultural use the local wisdom in the school curriculum.
change (culture shift ). On the one hand, the This measure pursues the goal of introducing the
young people recognize the local wisdom as an local wisdom to the pupils through lessons as a
integral part of the culture on the island. On the kind of character formation (see Minister for
other hand, they gradually give up practicing school education in Indonesia 2016: 21; 2018:
this wisdom. In an article by Pearson Higher 379). It is required that every lesson plan must
Education about culture and culture change, have three phases.
Pearson stated: "In general, the impetus for The first phase is the introduction. In this
change may come from within the society or phase, the teachers activate the previous
from without. From within, the unconscious or knowledge and experiences of their students with
conscious pressure for consistency will produce different strategies. The second is the main pro-
culture change if enough people adjust old be- cess. In the main process the teachers used differ-
havior and thinking to new. And change can ent teaching methods. The last one is the final or
also occur if people try to invent better ways of evaluation phase (Minister of School Education
doing things". of Indonesia 2016:21). For the establishment of
The quote shows the general reasons for local wisdom in teaching the following steps may
cultural change through conscious or uncon- be proposed:
scious pressure from the inside or from the out- 1. Formulate the teaching objective
side of the community itself. On the other side 2. Identify teaching materials
the article argued, that the pressure of the ma- 3. Notice the pedagogy (teaching methods)
jority can lead to opinion change. Burhanudin 4. Evaluation
Copyright © 2021, JDR, E ISSN 2579-9347 P ISSN 2579-9290 28Journal Of Development Research, 5 (1), May 2021, Pages 25-29
Lesson plan (as an example) corporating local wisdom in foreign lan-
Learning lessons: the students describe the local guage teaching in indonesia. International
wisdom Hrukwu Mnyota Journal of Applied Linguistics and Eng-
Teaching materials: term Hrukwu Mnyota, the lish Literature, 7(2), 1-8.
implementation of Hrukwu Mnyota Burhanudin, Babul, dkk., (2017): Pergeseran Bu-
Teaching Method: project teaching. daya Remaja Suku Tengger, di Desa Argi-
Evaluation: oral or written (slightly changed, sari, Kecamatan Sanduro, Kabupaten Lu-
see Pengembangan Pembelajaran Aktif, manjang. Journal of Educational Social
Pembinaan Sekolah Menengah Atas, DIRJEN Studies (JESS 6 (1).
Pendidikan Menengah, KEMDIKBUD, 2017). Keraf, A.S. (2010). Etika Lingkungan Hidup. Ja-
karta : Kompas
Teaching method Kurnianto, R., & Lestarini, N. (2020, March).
1. Introduction. Activate the students' prior INTEGRATION OF LOCAL WISDOM
knowledge through key questions (W IN EDUCATION. In INTERNATIONAL
questions) or - discuss relevant video ex- SEMINAR ON EDUCATION (pp. 557-
cerpts or images. 563).
2. Main process. Form groups (3-4 people). Pengembangan Pembelajaran Aktif, Pembinaan
Give work instructions. Watch Hrukwu Sekolah Menengah Atas, DIRJEN Pen-
Mnyota and the surrounding area. Collect didikan Dasar dan Menengah, KEMDIK-
information. Write a report. Reports pre- BUD, tahun 2017.
sent (The groups can their reports comple- Pearson Higher Education: Culture and Culture
ment each other). Change. https://
3. Conclusion/evaluation. The evaluation www.pearsonhighered.com/assets/
can be held orally or in writing, the learn- samplechapter/0/2/0/5/0205711200.pdf
ers should write or present reports based Rosidi, Ajip. (2011). Kearifan Lokal dalam Per-
on research. As homework, each group spektif Budaya Sunda. Bandung: Kiblat
can be assigned to collect further infor- Buku Utama.
mation about Hyoli-lieta in the communi- Sugiyo, R., & Purwastuti, L. A. (2017). Local
ty through interviews and to present it in wisdom-based character education model
the next class. in elementary school in Bantul Yogyakar-
ta Indonesia. Sino-US English Teaching,
CONCLUSION 14(5), 299-308.
In the end, it can be following summa- Yunus, Rasid (2014). Nilai-Nilai Kearifan Lokal
rized: (a) there are several local wisdom, which (Local Genius) Sebagai Penguat Karakter
the harmony of the life of the community on the Bangsa: Studi Empiris Tentang Huyula/
Luang Island govern and the environment build oleh Rasid Yunus.--Ed.1, Cet. 1--
may like to sample "urgeni, te'wa, hrukwu Yogyakarta: Deepublish.
mnyota, hlili mnyota, lyola” and (b) the local
wisdom have a long tradition in the community.
However, this seems because of the way of life
of the lost population to go, (c) The establish-
ment of local wisdom in the classroom is a solu-
tion for maintaining the local wisdom, especial-
ly for young people. (d) Local wisdom in the
Luang Island is a way to show concern for oth-
ers to care for a harmonious life as a form of
Kalwedo culture.
REFERENCES
Albantani, A. M., & Madkur, A. (2018). Think
globally, act locally: the strategy of in-
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