European International Journal of Multidisciplinary Research
and Management Studies
52
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TYPE
Original Research
PAGE NO.
52-55
DOI
OPEN ACCESS
SUBMITED
25 October 2024
ACCEPTED
19 December 2024
PUBLISHED
09 January 2025
VOLUME
Vol.05 Issue01 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
The Significance of
Ethnopedagogy
Bozorova Muslima Kadirovna
Associate Professor of Termez State University, Uzbekistan
Abstract:
Preserving local genius is one of the ways to
keep values existed in a society. In relation to that this
present study aims to identify the procedures of
traditional games called megoak-goakan , and reveal the
ethno-pedagogy
values
contained
within
megoakgoakan. This study employs a qualitative view
and utilizes ethnographic study. The setting of the study
is in Buleleng regency, Bali. In order to collect the data,
the researcher utilizes interview, observation sheet, and
field notes. The interviewees were decided through
purposive s sampling. Further, there are three main
components of the data analysis comprising data
reduction, data modelling, and conclusion. Based on the
investigation, it is revealed that the procedures of
traditional game of megoak-goakan are as follows: form
a group, decide the snake group and the crow groups,
line up and holding each other, determine the tail of the
snake, the crow starts hunting the snake tail, while the
head of the snake prevents it, the crow and the snake
move freely as the agreement stated, the crow shouts
as it catch the tail, and winning and losing are decided
by whether or not the crow is able to catch the tail. In
addition, this game is also expected to bring
philosophical,
anthropological,
sociological,
and
psychological values.
Keywords:
Ethnopedagogy, History, Education, Culture,
Knowledge transmission, Indigenous knowledge, Oral
traditions, Scientific knowledge, Ancient civilizations,
Medieval period.
Introduction:
Lately, as the rapid changes in this
globalization era, local genius faces great challenges to
maintain itself. This is due to modern societies are
interconnected globally and a culture is intervened
whereby processes of globalization and identity clash
each other [9, 21, 14]. In addition, [20] the exposure of
globalization scrapes local culture due to an
acculturation process between native culture and
foreign culture. Further, [10] the effects of globalization
can be destined to institutional/organisational, process,
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European International Journal of Multidisciplinary Research and Management Studies
system or value driven, ideological or a combination of
some of the aforementioned aspects [14] Globalization
has a direct effect to local culture. In addition, he noted
that the Nigerian cultures are slowly but surely
degrading. However, the effect of globalization also
makes cultural identity play essential roles for the
peaceful cooperation of civilization. Cultural identity
needs nurturing so that people in a certain society
believed in where they belong and become more
appreciative to their own culture while learning other
cultures.[11] In Balinese context, its multicultural
tradition undergoes a number of cultural issues in its
historical journey. Local Balinese ethnic who
dominantly lived there has already made contact in a
very long migration process with migrants ethnic, like
Javanese, Buginese, Sasakese, Floresian, Timor,
Minang”. In reality, the current citizens have been
applying educative tradition including character
education. Tradition is an ancestral cultural heritage
that is implemented and preserved. In this respect, one
of the traditions that become focus in this study is
Megoak-goakan. A brief about megoak-goakan, it is a
traditional culture and also being categorized as a local
genius. This is called so due to its role to maintain
moral values. Historically, this was done firstly by Panji
villagers of Buleleng District, Buleleng Regency. This
tradition has been played among kids and adults in
Panji village. It is different from other regions; Megoak-
goakan in Panji village is done in Ngembak Geni day; a
series ceremonial day of Nyepi. To local villagers,
Megoak-goakan is believed to have a purpose in
maintaining the harmonic relationship among the
people who play Megoak-goakan. However, as the
time flies the implementation of this game is degrading
bit by bit. As more issues on ethnic problems are rising,
ethno-pedagogy emerged as one of the approaches to
deal with the aforementioned issues. In the beginning
its emergence, it is considered as a branch of
pedagogy. It is underpinning instructional process as
nonseparated aspect with culture education [15, 8].
Ethno pedagogy itself is defined as the model of cross
cultural learning [1]. The teachers can teach by
designing local culture as the media of learning that
may be different from one place to another one. It is
none but one way to preserve local culture in a society.
Education through ethnopedagogic approach sees that
indigenous knowledge as the source of innovation and
expertise that can be empowered [16]. There are
number of studies that supporting the use of
ethnopedagogy to sustain culture by inserting it in
educational process. Orshaak and Orshaak [4] focus
their study on analysing Tuvanese ethnic culture in
education as well as its compliance toward board
knowledge. They found out that ethnopedagogy allows
students to identify the degree of importance of
aspects of their own culture and value orientations with
the help of techniques. Focusing on Indonesian context,
[1] analyse the function of Kalosara as ethnopedagogic
media in nation character-building in South Sulawesi.
They revealed that inserting ethnic or local culture in
education let students to be more appreciative of their
own culture and strengthen the relationship among
people. Similar studies are also conducted to the
population in Siberian [18,19,13]. All of those experts
focus on revealing the national peculiarities of physical
cultures, original physical education, functions and
meaning of traditional games and sports. The authors
listed above express a great concern about the lack of
attention to the problem of studying, preservation and
implementation of traditional forms of motion activities
of indigenous populations of west Siberian into
education process. As efforts should be done in
preserving local genius and culture as well as how it is
implemented in real situation, the researcher narrows
this study to investigate the ethnopedagogical values in
Megoak-goakan tradition in Buleleng regency. Likewise,
the researcher focuses on two major things as follow; 1)
how megoak-goakan tradition is conducted in order,
and 2) what ethnopedagogical values that this tradition
holds. It is expected that the result of the study will give
contributions in enhancing the insight about Indonesian
cultural diversity and suggestions for the government
about the importance of local genius-based education.
This study employs a qualitative approach in
investigating the ethnopedagogical aspects of Megoak-
goakan tradition as local genius values. The study was
conducted in two months starting from February to
April 2017. Some stages are done covering 1)
identification of problem; 2) review of data sources; 3)
preparation of instrument and proposal. The second
was research implementation stage, it includes: 1) data
collection; 2) tabulation and data analysis; and 3) data
interpretation. The third stage was construction of
research report. The subject and the scope of this study
are limited to the analysis of ethnopedagogical values in
Megoak-goakan tradition. The data was gathered by
obtaining the information about Megoak-goakan from
religious figures, society figures, and the local people
that were relevant with this study. Then, the data
derived from the interview was used to analyse the
procedures of playing Megoak-goakan. Other than
interview, this study also used observation to obtain the
data. The observation method was used to see directly
the procedures of playing Megoak-goakan regarding
Balinese tradition ritual. This allowed the researcher to
analyse the ethnopedagogical values in the procedures
of playing Megoakgoakan. The researcher also
documented the activities in the form of pictures. In
observation process, the researchers also used field
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and Management Studies
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European International Journal of Multidisciplinary Research and Management Studies
notes to record and note all of the activities during
Megoak-goakan process. Regarding the setting of the
study, this study was conducted in Panji village,
Sukasada district, Buleleng regency. This place was
chosen because it was where Megoak-goakan
historical tradition firstly occurred. Panji villagers were
consistent in maintaining and preserving the local
genius values in Megoak-goakan as the heritage from
their ancestors. Further, the data collected then was
analysed by using inductive analysis technique that as
proposed by Miles and Huberman. There were four
stages in the analysing process; data collection, data
reduction, data presentation, and conclusion.
Based on the study that has been conducted, some
result of the data will be explained as follows. Megoak-
goakan was done in Ngembak Geni started from 3 p.m.
until finish. The purpose of Megoak-goakan is to build
good character among the society who got involve in
the game. It was also an attempt to preserve the
culture inherited from their ancestor. Based on the
observation and interview process, it was found that
the society would firstly gather in Panji village field.
After that, the people who got involve in the
preparation process would drain water around the
field of the game to avoid some bad injuries. There was
no people who specifically organized and managed the
game, therefore the teenagers would start the game
by moving and running around the area of the game
while inviting their friends to join them playing
Megoak-goakan. There were no specific requirements
for the people who wanted to join the game. The main
point was, there must be two opposite groups; one
group would be seeker and another group would be
the rival. There were various version of Megoak-
goakan; it could be played individually or classically.
When Megoakan-goakan was played individually,
there would be one person acted as goak, while the
opposite group made a line like a snake consisted of
more than two people. On the other hand, the classical
game was joined by two groups consisted of five
people or more for each. The more people joined in the
groups, the more fun the game would be. Based on the
result of the study, megoak-goakan traditional game
has some procedures, it includes forming the groups,
deciding the snake group and Goak group, making a
line and holding each other, Goak must seek and touch
the tail of the snake while the player who became the
head of the snake must block snake’s effort to catch
the snake’s tail, Goak and the snake freely moved
around the area of the game, Goak players screamed
‘goak’ word, and the winner of the game was defined
by the capability of Goak in touching or catching the
person who became the tail of the snake Megoak-
goakan had local the genius-based ethnopedagogical
values which covered the philosophical values,
anthropological values, sociological values, and
psychological value. Philosophically, Megoak-goakan
tradition had philosophical value for the society in Panji
village in the context of their daily life since the living
society
is
in
direct
touch
with
Hinduism.
Anthropologically, Megoak-goakan becomes one proof
of cultural and traditional richness in Bali. These results
become interesting to be elaborated more to give new
insight in educational aspect. The success and final
outcome of this research requires a lot of guidance and
assistance from many people and the researcher
fortunate to have got this all along the completion of the
research within the time given. I respect and thank the
committees for giving the researcher to revise and
complete the research based on the revision given.
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