ilfiandrasaripudin (2)

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doi: 10.4324/9781003383468-9 7 ethnopedagogy exploring peaceful traditions of indonesia’s sundanese indigenous communities ilfiandra and mohamad saripudin introduction a school is a place for the growth and development of peaceful individuals, peaceful relations, and peaceful communities (calp, 2020). however, the research by kartadinata, setiadi, and ilfiandra (2016) in indonesia showed that building a peaceful classroom climate was not yet a teacher’s enacted mission, and most students perceive their classroom climate as not peaceful. due to the need for a peace-oriented pedagogy in their schools, indonesian students tend to lack a peaceful cognitive style of learning (kartadinata, 2020). therefore, they consider violence as a normal part of the school. tragically, students have been experiencing bullying, vandalism, persecu- tion, and brawls that even end in murder. data from sistem informasi online perlindungan perempuan dan anak (online information system for the protection of women and children) presents that there were 1044 cases of violence …

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y explores the sundanese indigenous cultures and practices, which can be used as a resource for curriculum and instructions that counter violence in indonesia and beyond. this chapter has been made available under a cc-by-nc-nd license. http://dx.doi.org/10.4324/9781003383468-9 ethnopedagogy 115 in general, indonesian schools, as part of their curriculum, do not teach students the skills to resolve conflicts constructively, which frequently results in violent action unless the root causes of the conflict are resolved (setiadi & ilfiandra, 2019). peace education in indonesia does not have a clear framework. all indonesian education units, from elementary to ter- tiary institutions, do not have peace education programs designed by the government (kartadinata, suherman et al., 2016; setiadi et al., 2017). this situation can be explained that peace education as a goal in modern educa- tion did not gain sufficient momentum before the 21st century (harris & morrison, 2012). in many countries, government support for …

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hury, 2010). with that goal, the content of culturally responsive peace education must include values that are alive and rooted in indigenous communities (castro & galace, 2010). indigenous communities provide spiritual principles and tra- ditions that are a compass point for paths to peace and solutions to conflict (carter, 2015, 2021). exploration of the values of peace education in sundanese local wisdom is in line with the history of the development of indonesian education. indo- nesian education begins with multicultural understanding and acculturation with the religions adopted by the community (harits et al., 2016). neverthe- less, modern education in indonesia is heavily influenced by european cul- ture (ibid). education policies in indonesia are mainly impregnated with neocolonial logic (yulindrasari & djoehaeni, 2019). modernization and for- eign cultural investment have eroded indonesian culture (ibid), thus eroding indigenous knowledge and educational practices. local cultural values in indonesian education continue to fade. the …

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the design of a peace education curriculum. appendix b has an example of instruction in peace education using one method of inheriting the sunda- nese local wisdom. sundanese local wisdom reflects a life of peace and har- mony. all the values that develop in the beliefs of the sundanese teach peo- ple to live in harmony with god-nature as well as peace with self and others. the sundanese people are known as gentle, compassionate people who love and protect one another. this local wisdom is passed down through several oral cultures. the context of the study indonesia is an archipelagic nation and one of the world’s largest multicul- tural countries. defining indonesian culture is difficult because of its diverse cultures, religions, ethnicities, languages, and traditions. according to the central bureau of statistics data released in 2022, indonesia’s population reaches 275,361,267 million, with 17,000 large and small islands, 1300 ethnic groups, …

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the kawi language, sunda means water, an area with lots of water or a fertile area. because of the beauty of the tatar sunda or pasundan area, this area used to be called paris van java (ilfiandra et al., 2021). https://edpeace.peacecollege.org https://edpeace.peacecollege.org ethnopedagogy 117 method this study uses a qualitative approach because it intends to understand and interpret the meaning of a phenomenon in a natural setting (gall et al., 2007). universitas pendidikan indonesia, since 2011, has developed an eth- nopedagogical research scheme that explores local wisdom and recognizes cultural entities as a philosophy and foundation of educational values. the authors utilize the results of these studies for further analysis. therefore, the method chosen is meta-ethnography because it synthesizes qualitative research (noblit & hare, 1988). the meta-ethnographic method was a design that involves induction interpretation aimed at synthesizing or sum- marizing research results. meta-ethnography is a form of synthesis of …

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doi: 10.4324/9781003383468-9 7 ethnopedagogy exploring peaceful traditions of indonesia’s sundanese indigenous communities ilfiandra and mohamad saripudin introduction a school is a place for the growth and development of peaceful individuals, peaceful relations, and peaceful communities (calp, 2020). however, the research by kartadinata, setiadi, and ilfiandra (2016) in indonesia showed that building a peaceful classroom climate was not yet a teacher’s enacted mission, and most students perceive their classroom climate as not peaceful. due to the need for a peace-oriented pedagogy in their schools, indonesian students tend to lack a peaceful cognitive style of learning (kartadinata, 2020). therefore, they consider violence as a normal part of the school. tragically, students have been exp...

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