Ethnopedagogic Elements in Ancient Sundanese Manuscripts from

the 11

to the 18

Century

Ruhaliah Ruhaliah, Ruswendi Permana and Retty Isnendes

Local Language Education Department , Faculty of Language and Literature Education, Universitas Pendidikan Indonesia,

Jl. Dr. Setiabudhi No. 229, Bandung, Indonesia

{Ruhaliah, ruswendi.permana, retty.isnendes}@upi.edu

Keywords: Ethnopedagogic, Manuscript, Ancient Sundanese.

Abstract: Data regarding ethno-pedagogic is available in various sources, whether it is spoken, written, or as

a tradition. Spoken and traditional data will continue to change along with the change of the society.

However, written data will not change as long as the written text is available. This study aims to

examine the ethno-pedagogic element taken from Sundanese traditional manuscripts. Research

method used in this study was descriptive method with documentation study technique. The source

of the data was taken from various Sundanese manuscript texts which are estimated to be written

from the 11

until 18

century. There are five manuscripts used in this research, which are Amanat

Galunggung, Kawih Pangeuyeukan, Sanghyang Sasana Maha Guru dan Kala Purbakala,

Sanghyang Siksakandang Karesian, and Sewaka Darma. Those manuscripts have been

transliterated and translated. The results showed that there are various elements of education upheld

by the Sundanese society of the past, including various education patterns, leadership, femininity,

and technology.

1 INTRODUCTION

Ethno-pedagogic can be defined as race or ethnic-

related education. The term of education here is not

only related to education in formal institutions but

also the one in informal society—such as family—to

improve characters and morals. Someone’s characters

represent their true self, both individually and

ethnically—so does the characters of a society, it

represents the true self of the society itself. That is

why education is necessary to form well-

characterized human beings, conforming to the

norms.

Data regarding character educations are available

in variable sources, both spoken and written.

Sundanese people education data in the past are also

available in various sources, and one of them is in

ancient Sundanese manuscript.

Ethno-pedagogic has wider range compared to

character education as it covers not only the society’s

characters but also other knowledges. Many

knowledges and skills of people from the past are

illustrated in various spoken, written, and traditional

data, and one of them is ancient Sundanese

manuscript.

Up until today, 32 ancient Sundanese manuscripts

written on lontar and nipah leaves are found. Those

manuscripts are written using ancient Sundanese

letter and Budha/Gunung, and they are also had been

transliterated and translated. According to Van-Der

Meij the three manuscripts have been thoroughly

researched (2006).

From those data, six manuscripts have been

selected for this research as listed below.

 Amanat Galunggung, possibly written on

1175-1297 AD, transliterated and translated by

Danasasmita et al. (1987);

 Sanghyang Sasana Maha Guru dasan Kawih

Pangeuyeukan, estimated to be written on the

1788 AD, translated Kala Purbaka, estimated

to be written on the 16

century translated and

transliterated by Gunawan (2009), and

transliterated by Ruhimat et al. (2014);

 Sanghyang Siksakandang Karesian (Kropak

630) was finished written in 1518 AD,

transliterated and translated by Danasasmita et

al. (1987);

758

Ruhaliah, R., Permana, R. and Isnendes, R.

Ethnopedagogic Elements in Ancient Sundanese Manuscripts from the 11th to the 18th Century.

DOI: 10.5220/0007174607580762

In Proceedings of the Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology Conference in collaboration with the First International Conference

on Language, Literature, Culture, and Education (CONAPLIN and ICOLLITE 2017) - Literacy, Culture, and Technology in Language Pedagogy and Use, pages 758-762

ISBN: 978-989-758-332-2

 Sewaka Darma is estimated to be written in

1099 AD, transliterated and translated by

Danasasmita et al. (1987).

Those manuscripts later analyzed in terms of its

education element in order to gain data related to

pattern of Sundanese society’s education pattern in

the past. Naskah Kawih Pangeuyeukan is a poem

which is performed by singing. Education in the form

of singing is very effective in building character,

moral and attitude.

2 DEFINITION OF ETHNO-

PEDAGOGIC

Ethno-pedagogic can be defined as practice of

education based on local wisdom or ethnic of a

society. There have been various knowledges

delivered according to the tradition of a group of

community, for instance therapeutics, martial arts,

living environment, agriculture, economics,

governments, dating system, character building,

etcetera.

Ethno-pedagogic put special attention towards

local genius and local wisdom by revealing the values

of Sundanese culture as early model. Ethno-pedagogy

views local knowledge or local wisdom as the source

of innovation and skills that can be empower the

society for the sake of their welfare (Kartadinata,

2011).

The values of the abovementioned local wisdom

up until today are still required as the source of

innovation in the field of local society’s culture based

education by empowering the society through local

knowledge adaptation, including reinterpretation of

local wisdom values and its revitalization according

to the contemporary condition.

In addition, there is an idiom in Sundanese culture

that says silih asah, silih asih, silih asuh (evolve each

other, love each other, nurture each other). There is

also another idiom which says cageur bageur bener

pinter tur singer (healthy, kind, veracious, smart, and

agile). Suryalaga (2010) categorized the first idiom as

kasilihwangian while the latter categorized as opat

rawayan. That being said, both idioms are the lifeline

of Sundanese society in order to be physically and

mentally prosperous and happily ever after.

Characters can also be related with morals.

Suryalaga (2010) coined the term of sadrasa (six

senses) of humanity as the marker of human morals,

namely towards the Deity, their individuals, other

humans, nature, time, and gaining prosperity. In a

side note, Puskurbuk details education characters

which consist of 18 values.

The pedagogic term is also discussed in John

Baldacchino’s Art’s False ‘‘Ease’’: Form, Meaning

and a Problematic Pedagogy (Baldacchino, 2014).

Values and the description of culture-based education

values, as well as characters, according to Puskurbuk

it consists of religious, honest, tolerant, discipline,

hard-working, creative, independent, democratic,

curious, nationalist, love their motherland, appreciate

achievements, friendly (communicative), peaceful,

love reading, has concern towards environment, has

concern towards social, and responsible.

Those values are not absolute as there are also

character values that has not been listed. Since data in

this paper is related to ethno-pedagogic in ancient

Sundanese manuscript, accordingly the grouping is

based on the data sequence found in the manuscript,

referring to the two abovementioned theories.

3 RESULTS AND DISCUSSION

Based on the chosen data source, it is found that the

core of education is you should not say ulah (no) and

kudu (must). Other findings also found that parable

was also used.

3.1 Amanat Galunggung (AG)

In this manuscript, education elements are related

with religion, ethics, goverment, settling down in

marriage, and war.

 Ethics are things that are not allowed to be

done, such as clashes, being selfish, being

stubborn, snatching, hurting, scolding the

innocents, impeach each other, capping the

climax, screaming, quipping, bad-mouthing,

making things up, and scrambling for positions,

earnings, and gifts. Those things are not

allowed to be done since every human being

came from the same origin and equally noble;

 Defend for what is right, honest, and straight

for the society to follow, for the whole country

to be at peace;

 Religion: maintaining the center of the religion.

 War should follow the advice of patikrama in

order to win the war;

 Housewifery: one should not marry his/her

own sibling, one should not have more than one

spouse;

 Demeanor towards parents: one should love

and care both parents, be careful in choosing a

Ethnopedagogic Elements in Ancient Sundanese Manuscripts from the 11th to the 18th Century

759

wife, choosing a mate, and choosing a servant

so as not to hurt the parents;

 One should obey the abstinences;

 One should cooperate with others to do noble

things through utterances and wise intentions,

always based through what is right and what is

essential, be serious about it, be captivating,

compliant, always smile, always happy, and

charismatic;

 Human beings will be impeccable and noble if

they are nimble, ingenious, genuine, diligent,

and full of virtue;

 Bad characters: lazy, stubborn, silly,

pemenung, shy, tetchy, slow, lack of spirit, lie

down a lot, careless, undisciplined, forgetful,

lack of courage, disappointed indefinitely, act

like a whiz when one’s actually not, always

complaining, not serious, contentious, brings

up others’ mistake a lot, liar, grumpy, get bored

easily, reluctant to relent, ambitious, weak-

minded, untrustworthy, difficult, complicated,

annoying, and causes disgrace;

 Humans being shoul have ilmu padi (the more

knowledgeable someone is, the humbler he/she

should be).

3.2 Kawih Pangeuyeukan (KP)

Kawih Pangeuyeukan is a script that contains

information related to textile technology. The

manuscript illustrates various aspects related to

women in married life, some of them are the love of

a husband to his wife, the obedience of a wife to her

husband, skills that are ought to be owned by women,

and the tradition of weaving. Regarding weaving, this

manuscript explains the process of making weave

starting from the cotton (kapuk), various name of the

weaving tools as well as their pohaci (the angels

which dwells in it), weaving motifs and ornaments,

types of silk, name of human’s limbs as well as the

pohaci which stays in it. The whole text illustrates the

relation between human with the Deities which shows

that the text was written before Islam.

3.3 Sanghyang Sasana Maha Guru

(SSMG)

This manuscript adduces various knowledge

presented in religious situation. The characters were

given specialized names, as follows.

 Siksa kandang, such as ethics and cleanliness;

 Siksa kurung, which means one must not break

his or her promises;

 Trimala, or the things that should be avoided,

including inappropriate remarks, deeds, and

intentions;

 Dasakalesa (10 filthy state) which have to be

avoided, including stupidity, greediness,

demention, envious, haughty, ignorant, mean,

arrogant, and defamation;

 Dasamala, which includes sukta (sleeps a lot),

baya (coward), tandri (lazy), kaleda (doubt),

lanya (difficult), ragastri (indulgence towards

lust including wealth and women), paladarah

(desiring for a woman that does not belong to

himself), baksya bwajnana (loves to eat and

drink tasteful food and beverages), kutila

wiweka (puts off good work a lot);

 One must take care of his own limbs, such as

ears, eyes, nose, tongue, mouth, skin, hands,

rectum, genitalia, and feet in order to keep them

away from diseases;

 Pancaiyatna (five attitudes that must be

avoided) includes showboat, laughing when

saluting, eats and drinks in front of someone

superior, and unwilling to greet others;

 Ethics towards teachers, parents, colleagues,

and public;

 Various professions and sciences, such as

balance expert, bracelet maker, goldsmith,

blacksmith, pamadek (home builder), pahuma

(crops expert), pangundahagian (creator),

hempul (entertainment expert), memen (child’s

play expert), patik haji (patik haji), si

jampwang si karawilang, barat katiga, rayang-

rayang (the nameless one), padagangan (the

one who knows loss or trickery), balebuh (wide

field), salaksi lwanana (hunter), prajela (the

one who knows the rainy months), the

miserable ones (bobotoh, gambler), dasa (a

poor person), si manare ma (calagara), si

mana reka ma (pangurang), parade

(reinforcing the stem), kasasa (looking after

the village), pameueung (the caretaker of old

bridges), panyadap (people who extract palm

trees), panyawah (someone who works with

mud, someone who works in sawah), welah taji

ma (pangalas), batu kacakup ma

(pangawihan), pamenyep (someone who works

with wok), na seya ma na (pangejwa), pacitu

(firewood seeker), tunggu dapur (someone

who take care of the fireplace), hareup catra

(cook), and pangangon (shepherd);

 Ulah rahayu (good deeds) includes filial,

respects, careful, thorough, diligent, persistent,

noble.

CONAPLIN and ICOLLITE 2017 - Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology

Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education

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3.4 Sanghyang Siksa Kandang

Karesian (SSKK)

Elements of education taken from this manuscript

consist of: (1) the obligation to take care of your own

body (dasa indria); (2) the rules to devote oneself to

leaders (superiors, kings), parents, and teachers; (3)

one must be loyal both to his/her superiors or his/her

spouse; (4) one is obliged to learn and study to the

expert. That is why there occupations namely guru

panggung, guru nista, guru tangtu, guru wreti, guru

rare, guru kakang, guru ua, guru hawan, guru

kamulan, guru utama, guru mulya, guru premana,

and guru kaupadesaan. Even from wayang and carita

pantun—which are more like entertainment—there

are knowledges that can be learned by its audiences.

Other education elements are emphasized with the

words “must” and “no” (not allowed). For example,

(1) do not betray and deceit yourself and others, (2)

do not take what belongs to others, (3) one must be

polite by respecting elders and superiors, (4) do not

be envious and spiteful, (5) one must be loyal to

leaders, (6) one must be modest, (7) others.

3.5 Sewaka Darma (SD)

Ethno-pedagogic elements in Sewaka Darma

manuscript consists of:

 Dasasila, which means one must take care of

his limbs (feet, hands, ears, eyes, nose, mouth).

If they are not used well, he will be ill-fated;

 Forbidden acts including bad intentions, bad

thoughts, envious, spiteful, voodoo-ing,

poisoning, witchery, murdering, defiling

teacher’s wife;

 Things that must be noticed are deeds, mind,

deeds, urus, determination, and attention. One

must speak right and real, and do not postpone

demands. If someone is praying, he must be

hopeful;

 Human will not live forever as they are

confined by satisfactory, behavior, lifeline,

death, and the happiness and the misery of the

soul;

 When a man dies, he will be free from all of his

affairs, including the ones with his family

members;

 Names of the flowers and other plantations;

 Things related to women, such as types of

women, a good wife (the one who is loyal and

stand up for her husband, happy, not grumpy);

beauty tools, cosmetics, and fashion of the

women from the past which consists of boeh

indah, boeh larang, taloki jenggi, rumbai

benang, sabuk, keris rusa malela, orange silk

embroidered with golden thread;

 Name of sucking animals and singing birds;

 Foods and drinks;

 Parts of buildings, ornaments, and furniture;

and

 Musical instruments.

Based on the data above, ethno-pedagogic

elements are categorized as follows.

 Men’s responsibility towards God are carrying

out religious rules and believing in destiny. If

one makes mistakes, he must repent and ask for

forgiveness;

 Men also have responsibility towards himself

by taking care his body to avoid dangers,

whether it is from diseases or from the

punishments in afterlife, have powerful stance,

diligent in studying and working, humble,

calm, modest in the way he dresses, responsible

for what he does. Good man is the one who is

honest, patient, always smiling, friendly,

genuine, never postpone his jobs, clear-

minded, does not work for appraisal, humble,

not exaggerating, not greedy, does not make

wealth as life goal, does not follow carnality,

not arrogant, not self-righteous, straight,

unpretentious, and not haughty. One most be

like a ripe rice, not empty rice;

 Man also must be kind towards other man.

Man, towards his leaders must be obedient and

compliment, polite, devote and love his

parents; towards others must be honest and not

treacherous, patient, not taking others’ right,

gives charity, does not snatching others’

position, income, not arrogant, not hurting

others, not envious, do not have bad prejudice,

do not pickpocket, do not con, do not steal, and

do not get drunk. Do not smoke madat, do not

threaten and stab someone, must pay debts, do

not kick up a row, speak filthy, do not break

promises, do not persecute, must be afraid of

taboo, do not womanizing, do not use tricks, do

not live in luxury, embarrass others, and do not

severe kinships. Do not brush teeth in front of

others. Do not suspect each other. One must

conform his own prohibition. A man must be

aware of the laws, have high moral standards,

knows the limit and able to control himself. Do

not murder the innocent, and one must adapt to

his surrounding;

 Man also must keep his environment so it can

keep on giving benefits for human’s life;

Ethnopedagogic Elements in Ancient Sundanese Manuscripts from the 11th to the 18th Century

761

 In a married life, one must choose someone

from a good family line, do not get married too

young, do not marry your own siblings, do not

get close with opposite sex who is not his/her

and do not be infatuated with women.

Based on above data, education element in

Sundanese manuscript can be classified as follows.

3.5.1 Religion

The importance of religion is illustrated on AG, D,

and STA manuscripts. It implies that Sundanese

people must be assured that religion must be enforced

forever, the people must preserve the center of

religion, the people must be diligent in praying,

always remember the death to keep behavior, believe

in destiny, and if one makes mistake, he/she must

repent immediately.

3.5.2 Moral

From those manuscripts it is found that the proviso of

theory of moral proposed by Suryalaga (2010) had

been stated previously in ancient Sundanese

manuscripts, such as (1) human’s moral towards

God/Deities (related with religious aspect), (2)

human’s moral towards himself (by keeping his 10

limbs so as not to become vile), (3) one’s moral

towards the others, As citizen, Sundanese people also

must obey the rules, be loyal to the leaders, and

beware of the law. (4) Human morale towards the

mother nature is illustrated with the existence of

human’s obligations to take care of the environment

and adapt to the surroundings.

3.5.3 Housewifery

Things that related to housewifery affairs are stated in

AG, KP, and SSKK—those are do not get married to

young, choose someone who came from good family

line to be married, do not marry someone who has a

close blood relationship, and be loyal to your spouse.

The illustration of husband and wife drawn by the

characters of Raden Jaya Keling and Sakean Adi

Larangan—it illustrates the love of a husband to his

wife, the obedience of a wife to her husband, ethics

of a wife, and weaving skill that must be owned by a

woman.

4 CONCLUSION

Welfare in the world and afterlife is the main goal of

human’s life. To gain it, human must be well-

behaved according to the prevailing norms. There are

various rules in ancient Sundanese manuscript in

which in the past were used as code of conduct for

human so they do not steer the surroundings and other

humans. Those rules can still be applied in today’s

situation, even though some of them are need to be

adjusted. If every human makes the effort to behave

as well as they can, towards themselves, their family,

and their surroundings, they will all gain the

prosperity and happiness.

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CONAPLIN and ICOLLITE 2017 - Tenth Conference on Applied Linguistics and the Second English Language Teaching and Technology

Conference in collaboration with the First International Conference on Language, Literature, Culture, and Education

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