Volume 7, Issue 3, March – 2022 International Journal of Innovative Science and Research Technology

ISSN No:-2456-2165

Pedagogy Aspect in Pokadulu Culture in Muna Ethnic

Anwar Hafid Wasree Galuatry Rahcmand
Department of Historical Education Public Elementary School 08 Tongkuno
Halu Oleo University Muna Regency,
Kendari, Indonesia Indonesia

Abstract:- The purpose of this study is to analyze aspects, The culture of pokadulu as local Ethnic Muna's wisdom
and pedagogical principles in Pokadulu culture. to complete work in daily life, especially activities involving
naturalistic research methods, data collection through public interests. Muna ethnicity has proven the benefits of
observation, interviews, and focused discussion. Data were pokadulu, so it can form a strong character of togetherness in
analyzed with domain models, taxonomies, components, everyday life. The culture of pokadulu as local wisdom is
and themes. The results of the study that: Pokadulu important to learn in relation to pedagogical aspects, because
culture, until now, is still maintained, both in rural and the activities carried out together in pokadulu are fun for
urban areas. The aim of the Pokadulu is to respect children, so pokadulu seen from several aspects that contain
individual differences, develop social skills. The success of pedagogical content can be applied in the learning process at
a group is determined by the performance of members in: school while introducing children to values. local wisdom
cognitive, affective, and psychomotor aspects. The (Rahcmand, 2016).
pedagogical aspects of pokadulu, are: poangkatao
(cooperation), tubho (reference), fekiri lalo (harmony), Although this pokadulu culture was born in a period of
and kafolaenga (evaluation). The principles of pokadulu, shifting cultivation, meaning in the form of cooperation can be
namely: namu-namu (planning), fetapa (confirmation), maintained in the current era (Malim, 1978). In addition,
poangka (agreement), and pokaowa (mutual cooperation). pokadulu also has a relevant pedagogical element applied in
learning in schools. Traditional societies generally emphasize
Keywords:- Pedagogic; Culture; Pokadulu; Muna Ethnicity. agriculture, they produce a little more than every household
need, and the excess is traded or used for religious purposes.
I. INTRODUCTION They live in balance with nature, people respect each other and
live in harmony with nature. They have religion as spiritual
Education and culture are two important components that controllers, and parents are highly respected.
can be used as a basis for realizing quality human resources
and highly competitive. Culture can create an educational The need for local culture and the application of certain
model that is the basis for developing the quality of human cultural elements in learning in schools, because cultural
resources. In modern times, interest in the issue of education practice is basically a learning process, so many cultural
is increasing and it is realized that economic progress is elements which are learning processes are loaded with values
unthinkable without the emergence of education, science and needed in the context of inheritance and character development
culture (Chinibayeva et al., 2019). of young people. This paper aims to examine: the existence of
pokadulu culture, the objectives of pokadulu activities,
The rapid flow of modernization in various fields has had pedagogical aspects of pokadulu culture, and pedagogical
an impact on change including local culture associated with a principles of pokadulu activities.
sense of togetherness, mutual cooperation has turned into a
sense of individualism. Local culture in which there is local II. LITERATURE REVIEW
wisdom increasingly abandoned by the community. Local
wisdom in the form of basic knowledge gained from living in Local wisdom is all forms of knowledge, beliefs,
balance with nature. This local wisdom can be abstract and understandings, insights, habits and ethics that guide human
concrete derived from experiences or truths obtained from life behavior in life. This understanding shows that local wisdom
(Mungmachon, 2012). Basically there is no educational process is defined as a value that is considered good and right that lasts
without culture and without society; there is no culture without for generations and is carried out by the community concerned
the educational process. Based on this understanding, as a result of interaction between humans and their
education and culture have a system of interrelated environment. Every ethnic group has wisdom in maintaining
relationships or education is a variable that drives cultural and developing their lives. Local wisdom is multifunctional,
change. So important is the language according to because it is related to all aspects of human life. "In general,
Yessimgaliyeva et al. (2019) "have the opportunity to learn local wisdom is local ideas that are wise, full of wisdom, good
more about other cultures and opportunities to get to know values, embedded and followed by members of the
more about national culture". community" (Sibarani, 2012). "Local wisdom is formed as the
cultural superiority of local communities and geographical
conditions. Therefore, local wisdom is a product of the past
culture that must continue to be used as a way of life.

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Volume 7, Issue 3, March – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
There are several characteristics of local wisdom, IV. RESULT AND DISCUSSION
namely: "(1) based on experience, (2) tested after centuries of
use, (3) can be adapted, (4) solid match in everyday A. Existence of Pokadulu Culture in Muna
community practice, (5) commonly practiced by individual or Pokadulu is carried out in assisting activities among a
community, (6) dynamic, (7) related to trust (Alwasilah, group of people to do one's work, for example shifting
2008). The Tolaki ethnic group recognizes medulu as family cultivation activities, such as: dewei (cutting grass),
togetherness, also carried out in various fields of activity, such ujungondo (fence), detisa (planting), detunggu (guarding the
as farming and building houses" (Anwar, 2011). Pokadulu as garden), and detongka (harvesting). In the social field:
local wisdom according to Aderlaepe (2016) is a form of local activities to build houses, and activities to build bantea (tents)
wisdom from the Muna Community. In social activities, for weddings, make village roads, bridges, and spontaneously
especially in agriculture. This culture shows the form of provide assistance to families who experience sadness or
cooperative attitude among the Muna Community, which is disaster, and are considered moral obligations.
relevant to be applied in learning in schools.
Besides being voluntary, pokadulu is also carried out in
Local culture-based education not only promotes work that generates wages (deala gadhi). For example a group
superior fields in society based on culture, but also must of residents who work cutting grass / opening land. Each group
develop, improve, and change people's behavior or systems of member has got a part or area to be cleared, but to facilitate
thought. In other contexts, it is important to consider "types of and accelerate their work, the pokadulu group will complete
market culture practices and cultural misunderstandings in one work area by each group member, then all group members
schools" (Daud et al., 2015). Correspondingly, (Keller, 2009) are obliged to pay back the assistance received.
states that "most conservationists working in Madagascar
recognize that if conservation goals are to be achieved, they Pokadulu activities are still carried out by Muna people
must cooperate with local communities, and consider local wherever they are, both in rural and urban areas. One of the
culture". activities that is still maintained in the Muna ethnic group
outside Muna is forming an association that involves the
This view shows that an education model based on local practice of pokadulu, which is buying large quantities of goods
wisdom is not intended to educate people to only learn and which funds are taken from community members voluntarily
preserve their own culture and not respect other cultures. On and used interchangeably. for community members who will
the contrary, educating people to explore science, skills and hold celebrations at no charge, because they are used to ease
values based on culture, upholding the common life order the burden on the members of the association that organizes
which is the basis for achieving democratic life (Kartadinata, the event.
2014). Education through the adaptation of local wisdom,
including the reinterpretation of the values contained in a Muna ethnic makes pokadulu culture not only in mutual
number of compositions of literary art with contemporary cooperation activities, but pokadulu is also used as motivation
conditions in order to become instruments for solving social in creating and innovating. In the political field, pokadulu is
problems, because in many ways, social problems stem from used as a slogan to attract the sympathy of the people in
local problems. Maintaining the Integrity of the Specifications. choosing candidates for office or parliament. Pokadulu, also
contains the values of character development, for example:
III. RESEARCH METHOD honest, tolerance, creative, democratic, respect for
achievement, friendship, care for the environment, social care,
This research was conducted in Muna Regency which is and responsibility (Rahcmand, 2016). In the context of
a concentration of Muna ethnic settlements that still maintains pedagogy, the opinion of Erdagon (2017) can be adapted about
the culture of pokadulu in their lives. The choice of location is "the need to utilize techniques that provide an understanding
intended to develop and preserve the culture of society that of the principles of sustainable development between modern
tends to be forgotten by the younger generation, but on the culture and traditional culture."
other hand it has a pedagogical aspect in inheriting values
through the cultural philosophy of pokadulu. The research Applicatively the pokadulu model can be implemented in
procedure was naturalistic, and the research subjects were the learning process at school, especially in practical skills
community leaders and members of the local community. Data activities and learning activities that require joint activities.
collection is done through observation, interviews, and focused The concept of pokadulu is close to the learning process of
discussion. Data validation techniques through: method Art-Culture and Social Sciences. Through the application of
triangulation, data source triangulation, and member checking. the pokadulu model it is expected that children's learning
Data analysis was carried out qualitatively using the model of activities and learning outcomes will increase, because in
domain analysis, taxonomy, components, and analysis of pokadulu activities children can simultaneously develop three
cultural themes (Spradley, 2016).. aspects of learning, namely: (1) cognitive aspects, including:
knowledge, understanding, application, analysis, sitesis, and
evaluation , (2) affective aspects, including: acceptance,
response or reaction, judgment, management, and
appreciation; and (3) psychomotor aspects, including:
imitation, formulation, experience, and articulation (Bloom,
1956).

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Volume 7, Issue 3, March – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
Another important thing related to pokadulu activities, and conscience), and kafolaenga (evaluation). The aim of
children will know and love the culture of their own area. Poangkatao is to make individuals collaborate and utilize
Therefore, in the current era of globalization, the values of learning resources from their colleagues. Learning outcomes
local wisdom have begun to shift and their implementation has are obtained from collaboration with others through various
been replaced by a foreign culture that is not necessarily experiences. Through this experience a person is accustomed
compatible with the local community. Globalization is a multi- to giving and receiving, respecting, tolerating, and loving one
dimensional phenomenon because it leads to high mobility. another.
According to Soltaninejad, Keshtiaray and Vaezi, (2017)
influences the life of social, political, economic, and reduced Tubho is a reference that can be done after going through
distance between time and place, thus presenting new a work process. Tubho can be designed by involving children
interpretations in politics, economics, culture, government, whose applications can be observed or imitated by children.
authority and security. Tubho is classified into two parts: (1) real life, for example
good behavior from parents, teachers, or others; (2) symbolic,
B. Purpose of Pokadulu Activities which is presented verbally or in the form of original objects.
Observing the pedagogical aspects of pokadulu culture
there are social goals and academic goals. There are two social Fekiri lalo, allows for ways of thinking about what has
goals, namely: (1) accepting individual differences, and (2) been done / learned and to help individuals describe their own
developing social skills. Traditional knowledge plays an personal meanings. Realization of Fekiri Lalo can be applied
important role in sustainable economic and community at the end of learning, the teacher sets aside time to reflect.
development (Zhang et al., 2016), so it is necessary to This can be in the form of: (1) direct statements about the
document traditional knowledge, because it contains values knowledge, values, and skills received by children today; (2)
and pedagogical aspects. Academic goals, seen from the children's impressions and suggestions about new activities
success of the group that depends on the efforts of each carried out, and (3) children's work.
member. Another thing that is also needed is honesty from
each group member in working together, activeness in The final stage in the process of pokadulu activities is
working so that the given task can be completed on time. kafolaenga, namely performance evaluation. There are at least
Assessment in pokadulu activities is the development of two kafolaenga techniques that can be done, namely: de
cognitive, affective, and psychomotor domains. fotinda, and Pinde. First, De fotinda is to make direct
observations about individual behavior in work activities.
The purpose of cognitive assessment is oriented to the From de fotinda activities can be obtained a description of the
ability to think that includes more simple intellectual abilities, knowledge, attitudes and skills learned. In de fotinda activities,
the ability to solve problems that require individuals to there is a self-assessment, starting with examining work,
combine and connect several ideas and methods that work to analyzing the strategies carried out by others, and seeing the
solve these problems. In pokadulu activities, cognitive way that best suits his thinking. Second, Pinde, is an
assessment is done through performance. A study of the cross- assessment to obtain information and instructions about work
educational experiences of ten Arab students at two English- that has been and will be done next.
speaking universities in Montreal revealed that the role of
educators can help students adjust to the education system and In the learning process, new information must be linked
learn about Canadian culture (Abukhattala, 2013). to past experiences through logic (Saragih, Napitupulu and
Fauzi, 2017). The presence of local cultural contexts in
This shows the importance of local culture in learning. In learning must be included in teacher planning, so that it can
this context, (Goldin, Flynn and Mehan Egan, 2017) view support the meaningful learning process as expected. This is
learning as a complex interaction work, so teachers need to consistent with the results of the Hicks study (2018) that the
master mature and skilled concepts in developing learning effective use of local people's knowledge and values is used in
strategies according to students' needs. Affective aspects health promotion in the Maori Community in New Zealand.
include 9 values: honest, tolerance, creative, democratic, For this reason, Pokadulu as a local wisdom that contains
respecting achievement, friendship, caring for the pedagogical elements, needs to be developed in modern
environment, social care, and responsibility (Anwar, 2011). learning today.
Evaluation of psychomotor aspects in pokadulu activities
emphasizes: accuracy, skills at work, effectiveness, and D. Pedagogical Principles of Pokadulu's Activities
creativity. According to Genao (2016) that culture learned at Some of the pedagogical principles of pokadulu that can
home plays a role in the way of interaction at school, so that be adopted in learning activities are: namu-namu, fetapa,
as long as culture is preserved, diversity will be transferred to poangka, and pokaowa. The namu-namu (planning) process is
school culture. led by parika together with community members who plan
joint activities for the benefit of group members in agriculture.
C. Pedagogic Aspects in Pokadulu Culture The Namu-namu stage has been decided for example: member
The pedagogical aspect of pokadulu culture is a series of A's farm which will be worked together at an early stage, then
learning activities that adopt the values of local wisdom as a other members, until all group members have the opportunity
basis for determining learning steps. There are several to be helped. In this context, all members have the right to
pedagogical aspects in pokadulu, namely: poangkatao express their suggestions and opinions openly and politely,
(cooperation), tubho (reference), fekiri lalo (harmony of mind finally decided together led by Parika. According to (Goldin,

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Volume 7, Issue 3, March – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
Flynn and Mehan Egan, 2017) learning must begin with Thailand that "tangible cultural heritage, such as dwellings,
planning, continue with implementation, and end with buildings are well preserved, while intangible heritage, such
evaluation, which requires teachers to attend training to always as social structure, economy, and way of life have changed
be able to develop pedagogical knowledge and skills. much due to economic development (Prompayuk and
Chairatananonda, 2017). However, there are people who can
Pokadulu begins with a discussion between several maintain their original condition and maintain their value as
people in the community, this condition occurs fetapa historic communities and they are interested in participating in
(confirmation). The discussion begins with one or more conservation in their area according to the wishes of the
community members visiting other community members to people.
express their opinions or desires about the task to be
completed. Pokadulu's activities as joint attitudes or behaviors Looking at the lifestyle of the local community in social
in helping work, among others, with cooperative structures interaction, there are eight basic pedagogical principles in
arranged in groups of two or more people, work success is pokadulu activities, namely: (1) Children must assume that
strongly influenced by the involvement of each group member. they are a team in play activities; (2) children have shared
responsibilities; (3) children are obliged to pay back the
The activity is carried out after there is a poangka assistance received; (4) children must see that all members in
(agreement) from all community members who will carry out the group have the same goals; (5) the leader must divide the
an activity. The activity organizer agrees that the duties or same tasks among group members; (6) each child will be
work of all members must be carried out fully in a fair and evaluated; (7) the child will be asked individually to be
timely manner. In order for activities to be more focused, it responsible for the work he is handling; and (8) during the
was agreed that one member was older or considered to have process, the work must take place poguru noremeane lalo
more ability than other members to lead (in the past it was led (learning with a peaceful heart) (Rahcmand, 2016). In this
by Parika) and the other was a member. For example a child context the pedagogical aspects of pokadulu can be integrated
who is a leader ensures that team members are responsible not in informal education, non-formal education and formal
only for learning about what is taught by parents, but also for education (Hermino, 2017). For norms or values that are
helping friends in a group, so that they can improve their developed explicitly related to the context of everyday life.
knowledge, skills and attitudes. Pokadulu's activities aim to According to the review of Shih, Velan and Shulruf (2017)
help children learn, avoid individuality. Pokadulu's activities from the perspective of social practice, learning is a practice
can significantly develop social attitudes in a variety of formed socially and imbued with socio-cultural meanings, and
positive attitudes. shaped by shared values in the student community. The results
revealed that the attitudes of educators in learning were
Pokaowa is meant to help one another, give one another, generally positive on three themes, namely: (1) increased
exchange strengths or always together. The activities of all interaction, (2) encouraging learning independence, and (3)
group members must be carried out together fairly, and Parika learning feedback (Rababah, 2017). Pokadulu as local wisdom
/ the group leader, ensures that the duties of all group members is in line with Anwar's research findings that kalosara as local
are completed fairly. After all activities have been completed, wisdom functions as an ethnopedagogical media in the
before leaving the location, each member reviews to ensure management of the lives of the Tolaki people until the present
that all activities have been completed properly, for this cross- era. Various knowledge, values, and skills in the political,
sector evaluation must be carried out. In this case each group economic and socio-cultural fields can be transferred through
member checks the activities of other group members and then kalosara as etnopedagogy media (Anwar et al., 2018) .
the results are presented in front of all group members to
respond (Rahcmand, 2016). In this context there is a reflection Educational commitment in this pokadulu activity is
stage, where all parties assess the strengths and weaknesses of relevant in finding answers to the needs and demands of social
their respective work, so the work process is carried out groups. "Thus, the commitment to teach teachers in
carefully. Finally all work can be done completely. disadvantaged communities, contributes strongly to improving
the quality of community education (Molina-Fernández et al.,
The era of globalization has made people aware of the 2017). The Higaonon case in Mindanao Philippines shows that
need to rediscover cultural roots as a foundation for the existence of communal ancestral domain ownership
community identity. The Muna ethnicity that is the focus of instruments does not automatically lead to sustainable
this research emphasizes the local wisdom of pokadulu which environmental management or social justice (Drbohlav and
is an instrument in preserving culture and developing human Hejkrlik, 2017). This means that local cultural instruments
resources. need to be used to adjust the time. Thus the original knowledge
and skills system obtained from social and cultural life become
Because of the effects of globalization, so many cultures the main capital in navigating everyday life. The context of
enter and cause social environmental problems, including the learning rooted in local culture seems to be quite effective,
loss of local knowledge and wisdom. Eventually many such as the different perspectives of Chinese language learning
communities find solutions, and become strong again by in Mexico, namely: Chinese teachers emphasize the
starting to collect their problems collectively, restoring local importance of character as a communication tool because it
wisdom and remaining knowledge, and integrating new develops accuracy and efficiency, while Mexican language
knowledge (Mungmachon, 2012). Concerns about the language teachers focus on character knowledge and
existence of pokadulu as local wisdom as happened in independent learning techniques. (Yu and Lozano, 2017).

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ISSN No:-2456-2165
This context gives the meaning that local wisdom [7]. Chinibayeva, G., Berikkhanova, A., Baltabayeva, Z.,
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