The Enculturation of Character Education in The Local Values of
Pikukuh Tilu in The Sociocultural Life of The People of Cigugur
Yogi Setiawan Febriansyah, Dasim Budimansyah and Wilodati Wilodati
Pendidikan Sosiologi, Sekolah Pasca Sarjana, Universitas Pendidikan Indonesia, Jl. Setiabudhi, Kota Bandung, Indonesia
Keywords: Enculturation, Character Education, Indigenous Knowledge, Pikukuh Tilu, Sunda Wiwitan.
Abstract: Pikukuh tilu is a guidance for the people of Sunda Wiwitan Cigugur in reaching of the perfection of life. The
guidance to the perfection of life is a manifestation of a value and norm in a society. Pikukuh tilu can be said
as a value because it consists of the general concepts in the people of Sunda Wiwitan Cigugur, who emphasize
something that is considered a good, appropriate, worth, dreamed of, wished for, meant and also performed
in daily life. This study is a qualitative approach. The enculturation of character education is performed in the
family as the socialization primer and in a society by the role model. The values of character education in
pikukuh tilu that is observed by the researcher according to the national education goal that consists of
religious manner, integrity, tolerance, discipline, social care, responsibility, creative, independent,
democratic, loving the homeland, respect for prestige, communicative, environment care. The values of
character education reflect in the social activity of the people of Sunda Wiwitan Cigugur during praying to
God, relationship with other people and nature.
1 INTRODUCTION
Character education is expected to be a primary
foundation for a mental revolution that is initiated in
succeeding path to nation’s golden age 2045. The
problem is that if the national goal is not supported by
people’s character then it would only be a discourse
with a risk of losing national identity. Globalization
and modernization produce a concern from several
sides will reduce local values which have been a way
of life of the people. There are ten signs of people’s
behavior that directs to the ruin of a nation which is
(1) the increasing of violation in teenagers; (2)
dishonest is cultured; (3) disrespect the parent,
teacher, and leader figure; (4) peer group’s influence
on abusing; (5) the increasing of prejudice and hatred;
(6) bad language; (7) the decreasing of work ethic; (8)
individual is irresponsibility; (9) self-destructive; and
(10) moral guidance is fading away (Lickona, 1992).
Another fact, the social condition of Indonesian
nowadays is going through various issues. The
occurring of intolerance case, vandalism, brawling
among the students or people is getting unsettling.
One of the bad impacts from this phenomenon is that
the threat of national integrity and the decreasing
value and morality. Indonesians are known by their
character and hospitable (Sabunga, 2014). The urgent
of character education reinforces and becomes the
main concern as a response for national problem
particularly moral decadence such as intolerance,
corruption, violation, brawling among the students,
ethnic conflict, and free sex that tends to escalate.
This phenomenon is one of the accesses from
people’s situation that is in the term of social
transformation in confronting with globalization era.
The national character development through the
values of local culture is highly required.
Transforming the values of local culture into
education process in the formal or informal education
as one of the attempts to reinforce national character
that corresponds to the condition of people’s reality.
The local values in every group of a people imply
character education that corresponds to the national
education goal. The interaction process among the
member of society generates a value
and
social norm
as a way of life. The urgency of this study is to more
recognize the enculturation process of character
education that implies on the local values of pikukuh
tilu in the belief of Sunda Wiwitan, Madrais, Cigugur
District. The term of pikukuh tilu comes from
Sundanese language, pikukuh stands for kukuh which
means stable, consistent, then a word of panceg is
affixed a pi word for a verb. While a word of tilu is a
428
Febriansyah, Y., Budimansyah, D. and Wilodati, W.
The Enculturation of Character Education in The Local Values of Pikukuh Tilu in The Sociocultural Life of The People of Cigugur.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 428-434
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

number in Bahasa Indonesia that means three so that
pikukuh tilu can be defined as the three conditions that
should be held stability and consistency in a life. It is
a factor that persuades the people of Sunda Wiwitan
Cigugur that maintain their local values despite the
social change surrounds them. Pikukuh tilu also
means a man’s character that has been tied to the
human being since born until growing up and living a
social life so that a man must realize that mankind is
created by God as a perfect human being. This study
attempts to seek for and figure out information about
the enculturation of character education through the
local values. The value tradition of pikukuh tilu is one
of the positive values that can be applied in education
institution as a solution to reinforce the values of local
culture and resolve the degradation of national
morale. The examination of the values of people’s
tradition has been a main point in developing a
character in every individual to be a good citizen.
Based on the observation, inheriting the local values
in Sunda Wiwitan Cigugur is based on the concept of
pikukuh tilu as a good way of life. This can be an
examination in revealing the values of character
education that are applied to the family of Sunda
Wiwitan, Cigugur as a process of establishing identity
and positive character.
2 METHODS
This paper employed a qualitative approach with
ethnographic methods to investigate and comprehend
ways of indigenous people in Sunda Wiwitan
Cigugur. The village located in West Java was chosen
as a research location as it has a unique traditional-
culture. This study incorporated indigenous peoples
and non-indigenous people in Sunda Wiwitan
Cigugur as informants in a process of data collection.
During five months of the study, we firstly conducted
observation, followed by interviews, and
documentation with informants in all of their
customary procedures, their knowledge, their beliefs,
and how they teach their customs to their children.
3 DISCUSSION
3.1 General Description about Pikukuh
Tilu in The Lives of the People of
Sunda Wiwitan Cigugur
The local value of pikukuh tilu is a base or guidance
to purwawisesa (a perfect life) for the people of
Sunda Wiwitan Cigugur. Pikukuh tilu is one of the
values that are upheld by the people because it relates
to the religious aspects. In this context, the people of
Sunda Wiwitan Cigugur means having a rule that has
been an indicator in daily life. Pikukuh tilu can be said
as the indigenous knowledge, pikukuh tilu functioned
as a value and social norm in a society, it can be
proven by the description holistically about Pikukuh
tilu.
Pikukuh tilu is a concept of local value that relates
to spiritual/belief because of the culture acculturation
from some religions (a belief value to God). The
value of pikukuh tilu is a concrete example of a
spiritual culture of the belief of Sunda. The local
value of pikukuh tilu is a manifestation of Kyiai
Madrais’s ideology that is embodied in the concept of
a local value in the people of Sunda Wiwitan Cigugur
that has been a way of life.
Sundanese especially Sunda Wiwitan has
determinant values that could be said as a spiritual
culture that relates to religion. Their religion concept
was influenced by Hindu (5-7 century AD), then
Buda, and acculturated with spiritual culture (a belief
value to God) of Sunda so that produces an
acculturation of three religion systems consist of
Hindu, Buda, and the belief of Sunda. The people of
Kanekes Baduy is a model for Sunda Wiwitan (the
origin) who declares that their religion is named as
Sunda Wiwitan belief /Jati Sunda belief. The concept
of pikukuh tilu can be meant as the three guidance that
consists of.
3.1.1 Ngaji Badan
Ngaji badan means realizing and understanding of
other characters around us that can be felt by the sense
and have each characteristic. In this context, a man
must realize and comprehend that this life consists of
“Tri Daya Eka Karsa” which means the three stages
of life, “Tri Daya Eka Karsa” consists of the vegetal
stage (live but passive), the animal stage (live active
but depend on instinct), and the human stage (live
based on mind, sense, and character).
In this context, the people of Sunda Wiwitan
Cigugur realizes that a human being is a social being,
a man in a group of people is a system in the
neighborhood. As a system, a man has a characteristic
of symbiosis mutualism, his relationship with his
group includes a process of the social system that
possibly generates a relation among the groups.
The social process that occurs in the group of
Sunda Wiwitan Cigugur can be meant as an influence
of symbiosis mutualism relationship. The people of
Sunda Wiwitan Cigugur believe that there a lot of
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429

things that will give an influence on the people’s lives
that comes from the essence of roh hurip tanah
pakumpulan that consist of a power, body, sense, and
custom, they are several aspects that will produce a
desired, and if a man follows his negative desire then
there would be a deviation. It is a function of the
concept of Ngaji Badan in the local value of pikukuh
tilu.
3.1.2 Tuhu/Mikukuh kana Tanah
In the local value of pikukuh tilu, there is a second
concept which is tuhu kana tanah, the (tanah) land
that is supposed is tanah adegan and tanah amparan.
Tanah adegan is a body, physical or saliri (self),
manifest into jirim, jisim, and I. The mean of jirim is
a place Pangancikan jisim that has ules watak (a
shelter or a creation with a characteristic), jisim is
pangancikan hurip (a place for a life/spirit),
combination between jirim and jisim will create a self
(I).
Tanah amparan is a land to step in. Tuhu/mikukuh
kana tanah does not mean a land that is a
manifestation of the earth but, upholding to the nation
or national character. According to the people of
Sunda Wiwitan Cigugur, a human being has been
created as a member of a nation and must respect also
love their people by maintaining the national
character.
In this context, the local value of pikukuh tilu has
the important role in the concept of nationality and
characteristic. Pikukuh tilu functioned as a value that
directs to the development of a character in every
individual in the neighborhood of Sunda Wiwitan
Cigugur people. Besides the character as an
individual that is accepted by the society, the concept
of tuhu/mikukuh contains the national attitudes.
Tuhu/mikukuh kana tanah is a value that
symbolizes a consciousness on the aspect of the
developing of people’s character that is created
because of the character of body and spirit in the
human being, a spirit functioned to fill, move and also
generate a body that manifests a life. Every
manifestation of a body has a characteristic of a
nation. The way and characteristic of a nation is a
supernatural aspect, a human being has their
conscious measurement especially during sensing
good and bad phenomenon. It is a value of a belief of
Sunda Wiwitan Cigugur people.
3.1.3 Madep ka Ratu Raja 3-2-4-5 lilima 6
The third concept in the local values of pikukuh tilu is
a batch of concept about values in the people of Sunda
Wiwitan Cigugur, in its explanation, madep means
direct, Ratu and Raja does not mean a queen and king
in the manifestation of one but, it means ratu
nunggaranata and raja nu ngajagat rata, (holistic)
both of them means a perfection. So basically, madep
ka ratu raja means that direct to the goal above 3-2-
4-5 lilima 6 which means:
3.1.3.1 Ratu Raja 3
Ratu Raja 3 means create, sense, intention or sir
(self), sense and mind which describes that a human
being has a desire, sense, and mind when if they are
not controlled then one tends to separate his
characteristic. The three elements are called Tri Daya
Eka Karsa, three in one, one in three, according to the
guidance of Paguyuban Adat Cara Karuhun Urang
reveals that Tri Daya Eka Karsa means pisahna
henteu ngajadi dua, tunggalna henteu ngahiji (the
separation does not turn into two, one is not the one).
3.1.3.2 Ratu Raja 2
Ratu Raja 2 means a balance of law in life or there is
a couple like a man and a woman, day and night etc.
The meaning of ratu raja 2 relates to a value and norm
in the people of Sunda Wiwitan Cigugur, it is
considered as a value and norm because the character
of a couple in the balance of law is the things that can
be an indicator in differing the good and the bad,
beauty and ugly that is approved by the rule in the
people of Sunda Wiwitan Cigugur.
3.1.3.3 Ratu Raja 4
The meaning of ratu raja 4 is an activity of a couple
hands and feet as a manifestation of the final selection
from the process of “Wiwaha Yuda Nagara”, Wiwaha
means consideration, Yuda means war, and Nagara
means us. A consciousness as a human being who has
the highest moral in stirring a heart and mind has to
consider and fight a sense and mind when they are
persuaded by the character of the outside human
being characteristic. From these things, the radiant
sense is determined by the ability of a physical
(waruga).
3.1.3.4 Ratu Raja 5
Ratu Raja 5 is described in some points, which is;
 The five radiant senses of sukma salira (self)
which is its manifestation of ngaraga sukma (a
physical from a soul), and rasa ciptaning pikir
(sense that is produced by the mind), all of
them generates a shake of characteristic in the
senses which is the eye (to see), nose (to smell),
tongue (to taste), ear (to listen), and skin (to
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rub). In this context, all senses mean that there
are five radiant senses from a soul that
categorizes one, the characteristic can be
viewed from the sense and mind about the
things in the social life, and all of them connect
to the shake of radiant senses as a media that
reflects individual’s life.
 The five radiant senses of sukma sejati means a
shake of the purity of spirituality that manifest
in the spirit of a human being consist of awas
tan mata, dangu tan kuping, ambung tan irung,
ucap tan lambe, dan rasa tan rampa (eye for
seeing detail, ear for listening, nose for
smelling, tongue for speaking, and sense for
rubbing). In this context, all of these means that
a man has to behave in observing a life in his
neighborhood, prevent the unpredictable things
before it begins to allow negative impact on
self or other people.
 The five nations in the world that consist of
Caucasoid race (Europe), Mongoloid race
(Asia, Japan, China etc.), Negroid race (Negro,
Melanesia, Polynesia), Americana race
(Indian), and Austronesia race (Malay).
 Regarding the people of Sunda Wiwitan
Cigugur way of life and the characteristic of
human being consist of welas asih
(compassion), tatakrama (gentle), undak usuk
(kinship), budi daya (good behavior), budi
basa (good language), and wiwaha yuda
nagara (to have a consideration before act).
 The people of Sunda Wiwitan Cigugur defines
a way of life and the characteristic of a nation
that consists of appearance, custom, language,
aksara (script), and culture.
3.1.3.5 Ratu Raja lilima (The character from the
senses function)
 The radiant senses of spiritual are a power from
the conscience.
 The radiant senses of physical are a power from
the stimulus of a nature.
3.1.3.6 Ratu Raja 6 (The manifestation of one is
becoming a human being completely)
If analyzing the concept of madep ka ratu raja 3-2-4-
5 lilima 6 in the local values of pikukuh tilu
conceptually, basically, it is almost alike with the
statement of Rozak (2005) argues that Sundanese
believes that a man has an instinct to recognize and
mind, sense, and ego, where all of them is obtained
by dasa indria, that divides into two categories. The
first one is pancabudhi-indria, comprises hearing,
sensing, seeing, tasting, and smelling. The second is
pancakarma-indria, comprises a movement, tongue,
hand, foot, releasing, and bhagapurusa (genital). The
purpose and meaning of these teachings is described
on the Tapak
stone and implied in the inscription of
Kawali one, two, and three. The experts made an
assumption that, the site of Kawali is a footstep of
Prabu Raja Wastu (Wastukancana), the legend figure
of Sundanese, Prabu Siliwangi, who was mentioned
in the inscription of Kebantenan (15 AD century).
The slate inscription (1533 AD century), and the myth
of parahyangan, as the ancients of the Sundanese
kings that ruled in Pakuan Pajajaran (Sri Baduga
Maharaja).
In the local values of pikukuh tilu which is a
guidance for the people of Sunda Wiwitan Cigugur,
there are also things that consist of a manner to
recognize a mind, sense, ego, that is conceptualized
in sir (self), sense, mind based on Tri Daya Eka Karsa
and other concepts that similar to its meaning and
purpose. The concept of ratu raja 3-2-4-5 lilima 6,
the local values of pikukuh tilu have characteristic and
function that includes social norms.
3.2 The Enculturation of Character
Education in The Local Values of
Pikukuh Tilu in The Lives of the
People of Sunda Wiwitan Cigugur
The process of enculturation in this context is how to
apply the values of pikukuh tilu in the lives of the
people of Cigugur village that occurs in every
individual in the neighborhood. Every individual is an
actor in a society and plays a role based on his social
status. For purpose of contrast, we can view culture
and society in a theatrical context. Society can be
considered as a group of actors who play roles
befitting their statuses. The script that the actors use
in playing their roles is culture. This script has been
written for the actors by generations of their
predecessors. Each generation, including the present,
has added, deleted, changed, or modified some parts
of the script. Therefore, the applying of culture or the
local values becomes the indicator in maintaining the
people’s tradition in the modernization and
globalization era.
The enculturation process in the social lives of the
people of Sunda Wiwitan Cigugur occurs by role
modeling to the children in the family and a society.
The family as a primer socialization becomes the
primary foundation in applying the values of pikukuh
tilu. The role of the family in inheriting the local
values of pikukuh tilu cannot be separated from the
socialization way. The role of a family only allows an
The Enculturation of Character Education in The Local Values of Pikukuh Tilu in The Sociocultural Life of The People of Cigugur
431

impact in the narrow area but, has a bigger effect on
the inheritance of the local values of pikukuh tilu,
through socialization, an individual will learn a way
of life to be part of a society.
Every element of the people of Sunda Wiwitan
Cigugur plays a role in the inheritance process of the
culture that is called as an enculturation process, even
though the culture keeps changing with a lot of
influences from the outside but, the parenting pattern
of the people of Sunda Wiwitan Cigugur still lasts.
People become agents in the enculturation of their
children, just as their parents were for them. Although
a culture constantly changes, certain fundamental
beliefs, values, worldviews, and child-rearing
practices endure.
The ancients always deliver a proverb that
associates with the local values of pikukuh tilu such
as “indung lanjang bapa bujang urang geus aya, aya
dimana?” which means a single man and woman, we
have been here, where are we? It became a base or
atikan (lesson life) that was exposed by the ancients,
atikan samemeh lahir is the important thing because
it persuades the quality of a child. In the local values
of pikukuh tilu altogether link in one another because
basically, we need to believe what has been ruled by
Gusti (God).
The role of parents in the family is to guide, teach,
and apply the values in the life. The parent’s duty is
to socialize and guide their children before entering
social life by teaching them about the culture that has
to be had and followed so that they become a good
citizen and can be accepted completely by the society.
In the family of Sunda Wiwitan Cigugur, there is
no special socialization about how to teach the local
values of pikukuh tilu but, all is performed normally
by the Sundanese generally. The different of pikukuh
tilu implies the values of character education.
The character education is required to generate
every individual to be accepted as a member of
society that will determine every individual to
succeed and adapt to the social condition. The
character traits should include, but are not limited to,
courage, good judgment, integrity, civility, kindness,
perseverance, responsibility, tolerance, self-
discipline, respect for school personnel,
responsibility for school safety, service to others and
good citizenship. A person’s “character” refers to the
disposition and habits that determine the way that a
person normally responds to desires, fears,
challenges, opportunities, failures, and successes
(Pala, 2011). Therefore, the character education based
on the indigenous knowledge of the people of
Cugugur that upholds the local values of pikukuh tilu
becomes one of the interesting studies in applying
character education for every individual so that they
can play a good role in a social life.
Pikukuh tilu is a social norm because a human
being has the same instinct with other creations such
as animal and vegetable. Pikukuh tilu is as a social
control so that a human being can live with their
characteristic. When one breaks the norm and violates
his characteristic then his behavior will be considered
bad by the society. So that in the local values of
pikukuh tilu, there are things that should be avoided
which is the animal’s behavior.
During observation holistically about the local
values of pikukuh tilu that functioned as a social norm
for the people of Sunda Wiwitan Cigugur, from this
observation can be detected from the concept of self,
sense, and mind which means that one has a desire,
sense, and mind, if one follows his negative desire
and forgets his sense and mind during deviating then
one must be controlled by using a sense and mind.
Pikukuh tilu is also the answer for the things that
relate to a value and norm.
In this context, Durkheim (on Sztompka, 2011)
stated that if I perform my duty as a brother, husband
or citizen, if I obey the promise, then I perform the
duty that has been made for myself externally and my
action is always based on the rule and custom. Even
though the norm depends on my feeling and I sense
the reality subjectively but, this reality is still
objective because I do not create it; I only accept it
through education. Here I am, to act, think, and sense
completely the extraordinary feelings outside the
individual’s consciousness. The type of behavior and
thinking is not beyond the individual but, also contain
the strength of ordering and enforcing, out of the
individual’s willingness.
Based on the observation and depth interview
with the people of Sunda Wiwitan Cigugur, in their
social life, there is an implication of a character
education that is based on the local values of pikukuh
tilu. It corresponds with the researcher’s explanation
in the general description of the local values of
pikukuh tilu. The grouping of character education
based on the national education goal and curriculum
2013 which is religious manner, integrity, tolerance,
discipline, social care, responsibility, creative,
independent, democratic, loving the homeland,
respect for prestige, communicative, environment
care consists of:
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432

Table 1: 18 The Values of Character Education Based On
the National Education Goal in The Local Values of
Pikukuh tilu.
No.
Pikukuh
Tilu
The Value
of
Character
Manifestation
1. Ngaji
Badan
Religious,
responsible
and
discipline
a. The religious
behavior is to
believe in God and
praying based on
the faith in Sang
Hyang Widi
according to the
belief of Sunda
Wiwitan.
b. Responsible
on self about what
will be performed
and what has been
done.
c. Discipline on
every activity in
working, try to be
on time.
2. Tuhu/Miku
kuh Kana
Taneuh
Tolerant,
and loving
the
homeland.
a. Tolerant
always peace in
diversity of
religion and
culture in the
neighborhood of
Cigugur.
b. Loving the
homeland as a
manifestation of
tanah hamparan,
it can be proven by
the fight for
independence of
the prince Gumirat
who was once
exiled in Pa
p
ua.
3. Madep ka
Ratu Raja
3-2-4-5
lilima 6
Working
hard,
creative,
environment
and social
care.
a. Working
hard and creative
is a manifestation
of madep ka ratu 2
and 4 that shows
activity both
hands and legs and
also the radiant
senses should be
maximized for
something useful.
b. Environm
ent care is
manifested by
maintaining
leuweung
larangan (the
forbidden forest
)
and keeping a
farm land and the
seed of (paddy)
pare is manifested
in the ceremonial
of Seren Taun as
the manifestation
of gratitude of the
yields.
c. Social
care is manifested
by sharing the
yields during the
ceremonial of
Seren Taun to the
p
oor ones.
4 CONCLUSIONS
Pikukuh tilu is a guidance for the people of Sunda
Wiwitan in accomplishing the perfection of life. It is
a manifestation of a value and norm in a society.
Pikukuh tilu can be said as a value due to it is a
common concept for the people of Sunda Wiwitan
Cigugur who emphasize about something that is
considered good, appropriate, worth, dreamed of,
wished for, meant and also performed in daily life that
becomes a goal for togetherness in the people of
Sunda Wiwitan Cigugur.
Basically, a human being lives to reach
Purwawisesa (perfection) which means that the word
of God that is imbued by the real radiant humanity.
The human being is a religious being, social being,
and culture being. A religious being means that one
realizes and believes in God. We are because of His
creation. As a social being means that one cannot live
alone, one lives together also upholds the highest
norms and ethics. It corresponds to the characteristic
of human being as the most precious being, who has
higher standard and dignity than other creations of
God. The way to reach Purwawisesa is explained in
the guidance that is called “Pikukuh Tilu” which is the
three things that should be upheld (pikukuh), consist
of ngaji badan (self-introspection), tuhu/mikukuh
kana taneuh (taking care of self as Sundanese and the
homeland/Indonesia), and madep ka ratu raja 3-2-4-
5 lilima 6 (the term of manifestation to the perfection
of life).
The enculturation process of the character values
in pikukuh tilu is performed in the family and a
society by imitation process and role modeling to the
children. The values of character education in the
local values of pikukuh tilu according to the national
education goal consist of religious manner, integrity,
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433

tolerance, discipline, social care, responsibility,
creative, independent, democratic, loving the
homeland, respect for prestige, communicative,
environment care.
ACKNOWLEDGEMENTS
Gratitude is delivered to the people of Paseban,
Cigugur Village, Kuningan Regency and all friends
and sides who help this writing. All the goods that you
all have done can be granted with a blessing of Allah
SWT. Amin.
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