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Analyzing Early Childhood Fairy Tales: Looking for Studies on the Local Wisdom of Madurese Society
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Abstract
Purpose – Moral degradation continues to persist in Indonesia, with various cases of violence and conflicts occurring from early childhood to adolescence. The low foundation of character education is a major issue, especially in early childhood education. This research aims to analyze Bangkalan fairy tales in preserving Madura's local wisdom.
Design/methods/approach – The research method employed is qualitative research, utilizing data collection through observation, interviews, and documentation. The research subjects consist of cultural figures in Bangkalan and the folktales from Bangkalan. Data analysis in this research employs thematic analysis with validity testing through source triangulation and technique triangulation.
Findings – The findings of this research reveal that the local wisdom embedded in Bangkalan's folktales emphasizes the early cultivation of character traits. These character traits include respect for elders, adherence to religious practices, honesty, and empathy towards others. The research findings provide an alternative approach to instilling local wisdom in early childhood as a foundational framework for children in coping with technological advancements.
Research implications/limitations – This research is limited to the analysis of fairy tales intended for early childhood as a means to preserve local wisdom from an early age. Additionally, the research is confined to the cultural context of Bangkalan and may not be applicable to other regions. Future studies could explore similar analyses in different cultural contexts to provide a broader understanding of how fairy tales can preserve local wisdom across various societies.
Practical implications – This research provides implications in the form of practices of struggle and nurturing through fairy tales in Bangkalan. It demonstrates how these tales can be used as practical tools for teaching young children about resilience and care, instilling important cultural values from an early age.
Originality/value – This research provides positive value for young children by preserving the values of struggle found in Bangkalan fairy tales, contributing to the cultural education and heritage of Madura. By integrating these tales into early childhood education, it helps foster a sense of cultural identity and continuity among the younger generation.
Paper type Case study
Keywords:
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1. Introduction
Indonesia is a country characterized by "Bhinneka Tunggal Ika", a phrase that signifies unity in diversity, encompassing various cultures, races, ethnicities, religions, social structures, and more. Historically, Indonesia is recognized as the largest archipelagic state in the world(Mahpud, 2010). Known as the "land of a thousand islands," Indonesia consists of 17,000 islands (Geospatial Information Agency), with five main islands: Sumatra, Java, Kalimantan, Sulawesi, and Papua. This vast number of islands corresponds with the diversity of ethnic groups and cultures, enriching each region of Indonesia.
The diversity of ethnic groups is influenced by different life backgrounds, due to the influx of foreign cultures and the spread of major religions throughout Indonesia. This has led to cultural acculturation and assimilation, further enhancing Indonesia's cultural diversity. This diversity is evident in the differences in religion, habits, traditions, customs, livelihoods, and arts, which are unique to each ethnic group(Widiastuti, 2013). This cultural diversity is crucial to preserve, as the values embedded within these cultures can strengthen social cohesion. This principle underpins the motto "Bhinneka Tunggal Ika" for the Indonesian people, fostering a society that lives in harmony, respects, and upholds the fundamental values of the Indonesian nation, namely Pancasila.
Madura, located in East Java Province, plays a significant role in Indonesia's historical development, particularly during the Dutch colonial period. On August 4, 1947, the Dutch implemented an economic blockade and a divide-and-rule policy in the regions of Bangkalan, Sampang, Pamekasan, and Sumenep. This led to the establishment of the State of Madura on February 20, 1948. However, this formation lacked public support, resulting in demonstrations for its dissolution in February 1950. Consequently, on March 19, 1950, Madura was officially designated as a residency of the Republic of Indonesia, demonstrating the strong unity and solidarity of the Indonesian people.
Geographically and ecologically, the people of Madura utilize their natural resources through a dryland farming system, heavily dependent on rainfall due to the arid nature of their soil. Therefore, the primary crops are rice and tobacco, which serve as their main sources of livelihood. However, this farming method is highly risky, as Madura experiences longer dry seasons compared to Western Indonesia (Java and Sumatra). This geographical challenge has shaped the Madurese people into diligent, tenacious, and resilient individuals in their quest for survival.
Bangkalan Regency is one of the four regencies on Madura Island. The community in Bangkalan is notably heterogeneous, with a diverse composition of ethnicities and cultures. This diversity has increased since the operation of the Suramadu Bridge, which has facilitated the influx of people from outside Madura, leading to cultural acculturation. The changes in ethnic structure, societal mobility, and social control within the Bangkalan community have impacted the cultural transmission to young children in the area. Preliminary observations during a study at a mosque during Eid al-Fitr prayers revealed many children engrossed in using gadgets. This behavior is often a result of parents giving gadgets to restless children to keep them calm. Such practices are considered less educational and contribute to the erosion of local wisdom in Bangkalan, which is traditionally observed during Eid al-Fitr celebrations.
One approach to embedding local wisdom is through storytelling. Local wisdom represents the worldview of a specific community regarding their natural and social environment(Hennilawati, 2022). It is a cultural wealth that must be firmly upheld, especially by the younger generation, to resist the tide of globalization, ensuring that the community's unique characteristics remain intact(Trisnasasti, 2021). Previous generations have employed various methods to preserve local wisdom, including storytelling. However, the current Alpha generation often views local wisdom and traditional worldviews handed down from ancestors as outdated and irrelevant in today's modern era(Hennilawati, 2022). In reality, storytelling has positive impacts on children's development(Darihastining et al., 2020), enhances children's literacy(Fajrie et al., 2024)(Ramdhania & Djoehaeni, 2022)(Wahyudi, 2023), boosts children's potential(Pamungkas et al., 2019), helps children understand the values of local wisdom(Faeruz et al., 2021)(Nurinten et al., 2018), and preserves noble values or cultural wisdom(Mutmainnah et al., 2021)(Nurfaizah & Rizal, 2024).
Instilling the values of local wisdom in children from an early age is crucial, as this is a sensitive period when children are highly receptive to stimuli that help them recognize the cultural wisdom of their community(Paggama, 2019)This community wisdom has been passed down through generations. Cultivating local wisdom is more effective when initiated in early childhood, with the expectation that children will grow to love and appreciate their culture. Additionally, this period is critical for determining subsequent growth and development, as it is when a child's brain reaches 80% of its potential capacity(Fadlillah, 2020)(Rahman, 2002)(Sujono, 2009)(Suyadi & Ulfa, 2017)(Suyanto, 2005). Therefore, this study focuses on the values of local wisdom in Bangkalan folktales as an effort to preserve and sustain Madura's local wisdom.
2. Methods
This research employs a qualitative methodology, incorporating both field research and library research, with a case study approach focusing on Bangkalan folktales. The data sources include field data on Bangkalan folktales, archives of these folktales, and insights from cultural experts and teachers at Early Childhood Education institutions in Bangkalan. The research object is determined by the focus on local wisdom in Bangkalan folktales.
Data collection techniques include observation, interviews, and documentation. Firstly, observations are conducted to assess the
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