Social Development through Local Wisdom Revitalization
Aris Wuryantoro and Satrijo Budiwibowo
Postgraduate Program, Universitas PGRI Madiun, Jalan. AURI No. 16, Madiun, Indonesia
Keywords: Social Development, Local Wisdom, Verbal Expression, Patrap Triloka.
Abstract: This study aims to describe the role of local wisdom in developing civil society. This study used qualitative
method by using documentation and in-depth interviewing technique to the informants in collecting data. The
data were Javanese verbal expressions from Ki Hajar Dewantoro’s Motto, which called Patrap Triloka,
Javanese saying, and Javanese proverb. The data were analyzed by using content and descriptive analysis.
Result of the study reveals that Patrap Triloka has high education values, such as good exemplarity, initiative,
and support value. Patrap Triloka is an integral whole of thought. It cannot be separated one by one. Besides,
the Javanese saying such as andhap asor, lembah manah, rembugan, and ojo dumeh has high values to respect
for everyone. Meanwhile, Javanese proverb, such as menang tanpo ngasorake, sugih tanpo bandha, and wani
ngalah luhur wekasane also has high values in respect to anyone without distinguishing. By revitalizing local
wisdom such as Patrap Triloka, Javanese saying, and Javanese proverb, Indonesian people can develop civil
society in order to achieve the greatness of Indonesia.
1 INTRODUCTION
Each country seeks to carry out development to
improve the welfare of its people. Similarly,
Indonesia is actively implementing development in
order to achieve its national goals as stated in the
preamble of the 1945 Constitution (Pembukaan UUD
1945). Development in Indonesia is more economic
oriented than social so it creates social problem that
must be immediately resolved.
The economic oriented development is more
popularly known as growth-oriented development.
The impact of growth-oriented development is
jobless, ruthless, rootless (rooted in the community,
rooted in dominance culture, and cultural values);
voiceless (not listening to people's aspirations, less
democratic, and participatory); and futureless
(destroying the natural environment) (UNDP, 1997 in
Wirutomo, 2013). Therefore, the development in the
field of social culture has an important role for the
sustainability of development can go hand in hand
with economic development. The sociocultural
neglect in the development process can lead to
counterproductive goals of development itself, such
as the crisis of moral and good exemplary.
Hidayat (2011) states that the moral crisis has
undermined the performance of the government's
performance which gradually eroded public
confidence, especially the younger generation.
Violence or fighting and bomb terror are the ones that
encourage them to act desperately and destructively
is a disappointment on the performance of the
government and political parties and the decline in the
authority of religious or clerical figures.
Almost every day there is news of corruption, at
the center and the region, almost evenly in all sectors
of life. This is supported by the Corruption
Eradication Commission (KPK) in annual report of
corruption cases in Indonesia. Throughout the year
2017, from various KPK hand-catching operations,
there are 5 heads of regions that are netted on
suspicion of corruption. In 2016, there are 10 regional
heads who stumbled over corruption cases. Overall,
from 2004 to June 2017, KPK statistics said there
were 78 regional heads dealing with the KPK. The
details are 18 governors and 60 mayors or regents and
deputies (Belarminus, 2017).
The facts above show that the moral and
exemplary crises given by our officials are very
apprehensive and pitiful, have reached a very
alarming level. This is caused by the development of
which is constrained by the government is only
oriented to the physical development just do not pay
attention to the social aspect, as stated by UNDP.
454
Wuryantoro, A. and Budiwibowo, S.
Social Development through Local Wisdom Revitalization.
In Proceedings of the Annual Conference on Social Sciences and Humanities (ANCOSH 2018) - Revitalization of Local Wisdom in Global and Competitive Era, pages 454-461
ISBN: 978-989-758-343-8
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

1.1 Social Development
Social development is the improvement of the quality
of norms and values in social institutions that result
in patterns of interaction or, moreover, the pattern of
social relations (especially in terms of power
relations) between individuals and groups. In the
perspective of social development, community
participation is not just a tool or a means, but a goal
because in active and creative participation in
development, human nature as a creature with
aspirations, self-esteem and freedom is realized and
at the same time upgraded (Wirutomo, 2013).
Social development may be viewed as an
approach for promoting people's welfare (or social
well-being) which has three elements. They are, first,
the degree to which social problems are managed,
second, the extent to which needs are met and, finally,
the degree to which opportunities for advancement
are provided. These three elements apply to
individuals, families, groups, communities and even
whole societies. The three elements thus operate at
different social levels and need to apply at each level
if a society as a whole is to enjoy a reasonable state
of social well-being (Midgley, 1995).
Based on the principle of value, then everyone is
entitled to a decent life, starting from the fulfillment
of basic needs to the opportunity to develop the
potential and personal creativity. Referring to
Conyers (1982), there are three main characteristics
of social development, namely (1) the provision of
social services includes nutrition, health, education,
housing. In this sense social development is welfare-
oriented (welfare oriented); (2). Social development
as an effort to realize human values, such as social
justice, security and peace of life, self-reliance, self-
esteem, freedom from domination (liberation), simple
life (plain living); and (3). Social development as an
effort to improve people's ability to make decisions
and actualize themselves. In this connection, social
development is related to empowerment.
1.2 Local Wisdom
Local wisdom is basic knowledge gained from living
in balance with nature. It is related to culture in the
community which is accumulated and passed on. This
wisdom can be both abstract and concrete, but the
important characteristics are that it comes from
experiences or truth gained from life. The wisdom
from real experiences integrates the body, the spirit
and the environment. It emphasizes respect for elders
and their life experiences. Moreover, it values morals
more than material things (Nakorntap in
Mungmachon, 2012).
Local wisdom can be defined as a local cultural
treasure that contains the living policies and outlooks
of the surrounding community that reflect the wisdom
or wisdom of the people living in the environment,
both against humans and the natural surroundings.
Local wisdom is taught hereditary and passed down
from generation to generation through the form of
pitutur, proverbs, fairy tales, stories, people,
traditional ceremonies, and others traditional
activities. Local wisdom contains many virtues, such
as morals, ethics, education, and character. Therefore,
the local wisdom should get the attention of the
government so as not to be eroded by the current
changes of global change.
Hargens (2011) states that the flow of
modernization, liberalization, and globalization
should not negate a country falling in the global arena
as long as it is sustained by a strong national identity,
but also supported by a strong ideology and political
leadership. Local wisdom can be seen as the identity
of the nation, especially in the context of Indonesia
that allows local wisdom to transform that eventually
gave birth to national cultural values. In Indonesia,
local wisdom is a philosophy and a vision of life that
manifests in various areas of life, such as the field of
education that is ing ngarso sung tulada, ing madya
mangun karsa, and tutwuri handayani.
1.3 Patrap Triloka
Ing ngarso sung tulada, ing madya mangun karsa,
and tutwuri handayani are well known by Patrap
Triloka. Patrap Triloka is three saying or motto from
Ki Hajar Dewantoro in his education system,
Perguruan Taman Siswa. There are some people are
interested in studying this Patrap Triloka, such as
Johny Rusly, Puan Maharani, and Raisa Rifat. Johny
Rusly gives point of view to Patrap Triloka by using
leadership system, Puan Maharani focuses on the
character building, and Raisa Rifat pays attention to
Patrap Triloka from progressive education.
Rusly (2015) states that there are three basic
principles of leadership that come from Indonesian,
Patrap Triloka, that is Ing ngarso sung tulada, ing
madya mangun karsa, and tutwuri handayani. The
three basic principles of Ki Hajar Dewantara's
Leadership are: (1) Ing ngarsa sung tulada. That is,
in front of the example. The leader must be an
example for his subordinates; (2). Ing madya mangun
karsa. It means that in the middle of building the will
or intention. Leaders must struggle with their
subordinates; and (3). Tut wuri handayani. That is,
Social Development through Local Wisdom Revitalization
455

from behind gives encouragement. There are times
when the leader lets the subordinates do themselves.
Further, Rusly explains that Ing ngarsa sung
tulada. As leaders, sometimes we need to stand in
front and lead the troops. This is important, especially
if our troops are made up of less experienced people.
The easiest way to lead troops is to be a role model
and the easiest way to become a model is practice
what you preach. Running what you preach. Ing
madya mangun karsa. Karsa means willingness, will
or intention. In some articles, the intention is often
misinterpreted as a preface or idea. In addition, of
course, the initiative is different from the initiative.
Sometimes, as a leader, we need to be in the midst of
building troops and fighting with our subordinates.
Usually, this condition occurs when your
subordinates do not really understand their duties and
obligations and they are facing difficult work. You
need to let them do it on their own, but by building
their souls, to keep their spirit and motivation
burning. In the midst of them, you become a
motivator that builds passion. Tut wuri handayani.
Third, your troops are already able to do their job.
Now the task is easier. You need to step back and
stand behind giving encouragement and coaching. Let
them be on duty and your duty, observing the results
of their work.
On the other hand, Maharani (2016) says that the
teachings of Ki Hajar Dewantoro known as Patrap
Triloka has deep meaning and is still relevant to
present and future life, that is leadership trilogy is
very relevant to the world of education. First, "Ing
Ngarso Sung Tulodho" when in public, teachers and
leaders must be able to provide good role models for
others. Secondly, "Ing Madyo Mangun Karsa" is
when in the middle or among the public, teachers and
leaders must be able to build a spirit to work hard and
build good performance. Thirdly, "Tut Wuri
Handayani" is when behind the teacher and the leader
must be able to give encouragement and inspire the
spirit so that the people around him can be a useful
human being for society. She, further, states that the
basic principles of Taman Siswa are very relevant as
a grip to form students of character, dignity, culture,
and quality. Taman Siswa College is a system of
education as an anti-thesis towards Western
education that tends to be intellectualistic and
materialistic and not in accordance with the cultural
roots of the nation.
Rifat (2017) states that Patrap Triloka or among
system is a progressive principle of education. He
stressed that educators are not just figures standing in
front of educated candidates. Educators, according to
this principle, must stand between the students and
behind them. This indicates the necessity of educators
for, in essence, humble and understanding. Educators
are required to understand and nurture. Education
system of Ki Hajar Dewantara puts forward to the
character education, even referred to as the spirit of
education. The freedoms described in the first
principle can be considered contradictory to the
importance of character, because character education
is improperly committed to potential confinement.
However, this contradiction is not true. Being a good
and free character is not a contradiction; violation of
the rights of others and / or society is not a fault of
liberty but a neglect of society. Dewantara's
educational principles, the desired character
education system is not the one that determines a cage
for its students. Students are taught to always
understand themselves and their surroundings. With
this good understanding, students will become human
beings who are acting and responsible.
Based on the three points of Patrap Triloka above,
the researchers concludes that Patrap Triloka can be
used in many aspects, not only in aspect of education
but also in leadership or management aspect. In this
study, the researchers use Patrap Triloka to study the
social development. Researchers pay attention to
revitalize Patrap Triloka as a local wisdom in
developing social which has decreased in almost all
aspects of life, such as degradation of moral,
unawareness of society, and failure of education
system in Indonesia.
2 RESEARCH METHOD
This research used descriptive qualitative method by
using documentation and interview to obtain the data
and content analysis to analyze the data. Sources of
the data were documentations related to Javanese
verbal expressions, local wisdom and social
development. The local wisdoms here are Javanese
saying (pitutur), expression, and proverb based on Ki
Hajar Dewantoro’s motto, Patrap Triloka, namely
“Ing ngarsa sung tulada, Ing madya mangun karsa,
Tut wuri handayani. These documents are analyzed
by using theories of social development, local
wisdom, and Patrap Triloka.
3 DISCUSSION
The economic oriented development is more
popularly known as growth-oriented development.
The impact of growth-oriented development is
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
456

jobless, ruthless, rootless, voiceless, and futureless.
These impacts cause the social problems in social life.
This happens because the development is only
physically oriented not on the development of the
soul. There is no pay attention to the social life. To
overcome the negative effects of physical
development, social development is needed as a
counterweight. There are three main characteristics of
social development, namely social development is
welfare oriented, social development as an effort to
realize human values, and social development is
related to empowerment. In this study, the authors are
going to study the social development through local
wisdom revitalization. Local wisdom here is derived
from the thought of Indonesian true educator, Ki
Hajar Dewantoro as the major local wisdom, and
Javanese terms or verbal expression as the minor
local wisdom.
As stated previously that Patrap Triloka is the
local wisdom based learning principles introduced by
Indonesian Founding Father of Education Ki Hajar
Dewantara, in 1931 His famous motto was “Ing
Ngarso Sung Tuladha; Ing Madya Mangun Karsa;
Tutwuri Handayani” (In the front giving good
example or role model, in the middle creating an
initiative, and in the behind giving constructive
support). Patrap triloka was originally aimed in
education to create a virtuous educator by doing three
things, that is, as an educator must be able to set a
good example for the student, as an educator can
build a high will of the student, and as an educator can
encourage the student to be advanced and dignified.
As time passes and changes, Patrap Triloka not only
intend to education but also to various aspect of life,
such as intend to social life or society.
The first value of Patrap Triloka is Ing Ngarso
Sung Tuladha. The value of Ing Ngrso Sung Tuladha
in social life has very high value. As the leader must
be able to give good example for the society. It is
ideally the leader gives good example, otherwise it is
pitiful that the leader gives bad example. For
example, if there is a meeting, the chairman often
comes late with the reason of busy job. The chairman
rarely come on time, let alone come early. Why did
not the chairman give an example to his men to come
early? This happens because the leader is not because
of trust but because of the ambition, to find the name
and to seek the fame. Therefore, the principle of
andhap asor and lembah manah are not applied well
by the leader. The principle of andhap asor and
lembah manah are the principles of populist leader.
Besides andhap asor and lembah manah there is a
pitutur or Javanese saying, ojo dumeh. Ojo dumeh is
a statement for people do not be arrogant, not to under
estimate to someone, on the contrary, people are
asked to andhap asor or lembah manah. For example,
ojo dumeh dadi wong gede terus sewiyah-wiyah karo
wong cilik (If you become a leader, you do not be
arrogant and under estimate or not respect to your
subordinate). Risky jobs are given to his subordinates,
while full-profit jobs are taken on their own. This is
the characteristic of a leader who wants his own will.
So the leader also should not be arrogant, not to be
adigang, adigung, adiguna. Adigang is proud of his
strength, adigung is the proud of his greatness, and
adiguna is proud of his ingenuity. It means that we do
not to absolutely rely on our strength, we do not to be
arrogant for everyone, especially to the weak person.
Otherwise, we have to give full attention for him. We
have to care for everyone.
The conflict of regional head election shows
the dissatisfaction of the parties who participated in
the elections. This is done because the parties feel
cheated and do not have a sense of wani ngalah luhur
wekasane (dare to defeat in order to be high in the
end), and sapa salah seleh (eventually will be
answered who is at fault). Javanese people know the
term wani ngalah luhur wekasane (dare to defeat does
not mean we lose, but succumbing essentially is
winning). Although not winning in physical, but win
in psychic or mental. Winning mentally or
psychically is much more honorable than winning
physically but from bad results, for example cheating
behavior. The Javanese people also know the term
sapa salah seleh (eventually will be answered who is
at fault). The Javanese believe that victory must be in
favor of the righteous. People who make mistakes,
such as cheats, will eventually be seen. Only time will
answer. Natural selection will answer all the events.
Besides, there is a Javanese term, menang tanpo
ngasorake (winning without disgracing). This means
that in all elections there must be a loser and a winner.
It is expected that the election process is all running
with fair play, sportive, and uphold the values of
humanity. All participants in the election must dare to
recognize the opponent's superiority and dare to
accept defeat, and if the winner should not be arrogant
and demean the defeated opponent, on the contrary,
encouraging to go ahead and spirit to compete.
Certainly if all election participants have the
philosophy of winning against the election conflict
will not happen as it is today. Regional head election
will be peaceful without violence. So the philosophy
of rukun agawe santoso crah agawe bubrah (peace
makes strong, conflict makes break) will be realized.
Rukun agawe santoso crah agawe bubrah is an
ancestor’s pitutur (saying) very soothing in our
litigation by upholding togetherness and equality.
Social Development through Local Wisdom Revitalization
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Therefore, in all cases we are accustomed to rembug
(discuss). Namely deliberation to consensus. All
problems solved together, to find the right solution
without being harmed and benefited. We give priority
to rembugan (discussion) not debate. Debate,
according to the author, is not in line with the rembug
that our ancestors inherited in solving the problem.
The current debate that exists is not to seek solutions
but personal attacks, and ultimately becomes the
arena of blasphemy.
Berdikarionline (2013) reports that the
implementation of regional head election (Pilkada) is
prone to dispute. In 2010, there were 224 regions
conducting elections. As many as 73% of them
colored the lawsuit process. According to Kesbangpol
Depdagri's records, of the 486 pilkada held in 2005-
2008, almost half were problematic. There were
several factors that triggered the elections conflict.
First, election organizers are sometimes not neutral.
There are many cases that show the election of the
election organizers against certain candidates.
Second, the Permanent Voter List (DPT) is
problematic. DPT manipulation can be used to
inflame the sound. In addition, the problematic DPT
can also mean the removal of citizens' political rights.
Third, elites who fight in elections still consider
politics only as a means of personal power. In fact,
politics is very synonymous with the public interest.
Fourth, the political costs of liberal democracy,
including elections, are very expensive. With such
conditions, rarely candidates are willing to accept
defeat. The reason, they have spent too much money
to win. Fifth, regional election conflicts are also
closely related to economic, political and socio-
cultural inequities in the regions concerned. Sixth,
still strong sentiment of primordialism, clientelism,
and ethnocentrism also become fuel that can explode
during conflict of regional head election.
There are many cases of corruption committed
by officials in Indonesia, from governors up to village
heads, from head of the court up to prosecutors, from
ministers up to subordinate officials. It indicates that
the officials who this stumble over the cases of
corruption can not set an example to their
subordinates. They only think for themselves without
taking into account the consequences. They are just
showing off a luxurious life, splurging pleasure by
corrupting the people's proper money for
development for the welfare of their people. They are
not ashamed to wave like a celebrity to meet their
fans. They keep smiling without guilt and regret at all.
Indeed actions that do not reflect a role model as the
leader.
The act of corruption is a denial of sugih tanpo
bondho (rich without property). What is meant by
sugih tanpo bondho (rich without property) is that our
wealth is not measured from our possessions, the
Javanese know sugih tanpo bondho to show that the
wealth is not only a physical form but more than that,
it can be rich in the heart, rich science, and rich
brothers. Rich in heart means having no sense of envy
or envy that can cause negative thinking in others.
With negative thinking lead to people cheat, do evil
and can not accept the reality of life. The Javanese
know pitutur, manut Gusti Allah, manut pemrentah,
ojo srakah, kaprah lumrah. It means that we must
obey God's command and stay away from the ban, we
must obey the rules and laws made by the
government. That way, we are not allowed to live
greedy, that is to hate that does not belong to us, for
example corruption. Corruption is one of the greedy
deeds. Corruptor justifies any means for his own
pleasure without regard and respect for the rights of
others. Kaprah lumrah is an act that is accepted by
society in general. It does not form an exclusiveness
and apply itself. We must respect and pay attention to
the norms and customs that exist in society.
Based on the explanation the terms and verbal
expression of andhap asor, lembah manah, ojo
dumeh, sugih tanpo bondho, wani ngalah luhur
wekasane, sapa salah seleh, menang tanpo
ngasorake, and rukun agawe santoso crah agawe
bubrah, the researchers have opinion that there are
many values of Javanese local wisdom can be the
references in giving good example or role model from
the leader to his subordinates, from the teacher to his
students.
Ing Madya Mangun Karsa is the second value
of Patrap Triloka which means in the middle creating
an initiative or willingness. There are many
perspective or points of view to Ing Madya Mangun
Karsa, such as from the education, leadership, and
social or common people. From the education, the
educators or teachers, according to this principle,
must stand between the students and behind them.
This indicates the necessity of educators for, in
essence, humble and understanding. Educators are
required to understand and nurture. When in the
middle or among the public, teachers and leaders
must be able to build a spirit to work hard and build
good performance. As a leader, we need to be in the
midst of building troops and fighting with our
subordinates. Usually, this condition occurs when
your subordinates do not really understand their
duties and obligations and they are facing difficult
work. You need to let them do it on their own, but by
building their souls, to keep their spirit and
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
458

motivation burning. In the midst of them, you become
a motivator that builds passion.
From the social perspective, Ing Madya Mangun
Karsa means creating an initiative or willingness
especially in sense of participation or concern. People
must have a high degree of concern or participation
and must be maintained in order not to fade through
the era of globalization. There are many terms for
creating initiative especially in sense of concern, such
as gotong royong, hulupis kuntul baris, gugur
gunung, sambatan, kerigan, rame ing gawe sepi ing
pamrih. Gotong royong or hulupis kuntul baris is a
form of mutual cooperation undertaken by the
community to perform something that is common,
such as gotong royong make a post patrolling. The
highlander or mountain people, the people who live
in highland, mountain, or plateau, know the term of
gugur gunung. Like as gotong royong, gugur gunung
is a kind of community service or mutual cooperation
undertaken by the community in mountain or
highland to perform something that is common, such
as gugur gunung make a footpath or street to pass
people working on the mountain. Javanese people
also have the term of kerigan and sambatan. Kerigan
is the same as gotong royong, hulupis kuntul baris
and gugur gunung, i.e. a kind of community service
or mutual cooperation undertaken by the community
to perform something that is common. The scope of
community in kerigan is smaller than in gotong
royong or gugur gunung. Meanwhile, sambatan is
similar to kerigan, but there is different in object. The
object in sambatan is personal, not communal.
Therefore, sambatan is a form of community service
undertaken by the community to perform something
that is personal, such as sambatan renovate the home
of Mbah Kliwon.
Besides the terms of gotong royong, hulupis
kuntul baris, gugur gunung, sambatan, and kerigan,
there is the Javanese expression rame ing gawe sepi
ing pamrih (work without expecting rewards). This
expression has a very deep meaning, especially in
upholding the sense and spirit, that is the spirit to
work hard, the spirit of helping others, the sense of
willing to sacrifice, the sense of charity (sincerely
work). Then, rame ing gawe sepi ing pamrih also has
the value of responsive to the surroundings. We work
not to seek gratitude, praise or great rewards, but we
work out of our sense of responsiveness to certain
circumstances, such as helping with natural disasters.
Based on the explanation of the terms of gotong
royong, hulupis kuntul baris, gugur gunung,
sambatan, kerigan, and verbal expression of rame ing
gawe sepi ing pamrih above, the researchers conclude
that the Javanese people have local wisdom in
creating the willingness or initiative to social
development through their terms or expressions that
must be maintain to our next generations.
The third value of Patrap Triloka is Tutwuri
Handayani. As stated above Tutwuri Handayani
means in the back giving constructive support, giving
encouragement. It means when the leader lets the
subordinates do themselves, the teacher and the
leader must be able to give encouragement and
inspire the spirit so that the people around him can be
a useful human being for society. There are many
terms and verbal expressions from Javanese people.
Javanese people know the terms or verbal expressions
alon-alon waton kelakon, ora obah ora mamah,
rawe-rawe rantas malang-malang putung, and tangi
sakdurunge jago kluruk.
The verbal expression of alon-alon waton kelakon
often means that the Javanese in slow moving, cannot
be fast and tend to be lazy. However, the meaning of
the performances of moving slowly, cannot be fast
and tend to be lazy from the verbal expression of
alon-alon waton kelakon is wrong. If we study
further, the term of alon-alon waton kelakon has a
deep meaning and high philosophical value. The term
of alon-alon waton kelakon has the meaning of
endurance in suffering and sorrow, sincerity in
accepting reality, sincerity in reaching ideals,
perseverance in work, and patience in receiving life
test. In short, alon-alon waton kelakon has a very high
motivation value. We must be totality or earnest in
work, study, or business. For evidence, Javanese
people, with its tenacity, can stay alive in anywhere
and under any circumstances, even not a few of
Javanese can live successfully in people's lands or
foreign country. This tenacity creates creativity.
Javanese creativity can be seen from the language,
language shows the nation. For example, in Javanese,
the word “wash” becomes raup, umbah-umbah, asah-
asah/isah-isah, mususi, jamas, and ngguyang.
Besides the term of alon-alon waton kelakon,
Javanese people also know the term ora obah ora
mamah (not moving not eating). This term has the
meaning that we must strive, we must work for our
lives. The term ora obah ora mamah not only means
working to eat, but working for our lives to advance
our standard of living, and the welfare of our lives.
Thus, the term ora obah ora mamah has a high
philosophical and motivational value that we must
work hard and strive to achieve our better and
glorious lives.
The word rawe-rawe rantas malang-malang
putung (anything that prevents it will be broken) has
the meaning that anything that prevents us from
removing, we face, we overcome. The word rawe-
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459

rawe rantas malang-malang putung has a very high
ethos value to get something. We cannot easily give
up. We strive for what we expect. We have to get
what we want. We have to achieve our goal although
there are many obstacles that hinder us. This word is
our motivation to get something. Success does not
come by itself, success cannot be instantaneously. We
need a real struggle, we need the determination and
determination of the soul to achieve a goal and hope.
This term is our motivation to not easily give up.
Besides, Javanese people know the word tangi
sakdurunge jago kluruk (wake up before the cock
crow). The full word is tangine sakdurunge jago
kluruk mundak rejekine ditotol pitik (The wake
should not be preceded by a cock, later its sustenance
feed by chicken). This term has the meaning that we
must be diligent in everyday life, starting from
morning till evening. In this case, we have to prepare
ourselves as soon as we can. We take the best of time.
We use our fullest possible opportunity because time
can not be repeated and the opportunity usually
comes only once. Remember the saying "who is quick
to get". This word is a high motivation for us to be
enthusiastic about all activities. We are always
optimistic in one occasion.
Based on the explanations of alon-alon waton
kelakon, ora obah ora mamah, rawe-rawe rantas
malang-malang putung, and tangi sakdurunge jago
kluruk, the researchers conclude that there are many
Javanese terms or verbal expression containing the
values of motivation. These are the old motivations
from our ancestors to be run and preserved in order to
get to the our next generation. It needs to revitalize
these local wisdom values.
4 CONCLUSIONS
After discussing the Javanese terms and verbal
expressions as the minor local wisdom contained in
Ki Hajar Dewantoro’s Patrap Triloka, the researchers
conclude that there are many values of Javanese local
wisdoms related to the Patrap Triloka main points,
Ing Ngarso Sung Tuladha; Ing Madya Mangun
Karsa; and Tutwuri Handayani. Ing Ngarso Sung
Tuladha means in the front giving good example or
role model. Ing Ngarso Sung Tuladha has high
values contained in Javanese local wisdoms, such as
andhap asor, lembah manah, ojo dumeh, sugih tanpo
bondho, wani ngalah luhur wekasane, sapa salah
seleh, menang tanpo ngasorake, and rukun agawe
santoso crah agawe bubrah. The second point of
Patrap Triloka, Ing Madya Mangun Karsa. Ing
Madya Mangun Karsa means in the middle creating
an initiative or willingness. As the first point of
Patrap Triloka before, Ing Madya Mangun Karsa has
high values contained in Javanese local wisdoms too,
such as gotong royong, hulupis kuntul baris, gugur
gunung, sambatan, kerigan, and rame ing gawe sepi
ing pamrih. The last point of Patrap Triloka, Tutwuri
Handayani means in the behind giving constructive
support. Tutwuri Handayani also has high values of
motivation which is useful to support the student or
the subordinates to catch their goals or to achieve
their hopes. The Javanese local wisdoms relate to
Tutwuri Handayani, such as alon-alon waton
kelakon, ora obah ora mamah, rawe-rawe rantas
malang-malang putung, and tangi sakdurunge jago
kluruk. These terms or verbal expressions have full of
motivation values that must be maintained and
disseminated.
By revitalizing the local wisdoms contained in Ki
Hajar dewantoro’s Patrap Triloka, the researchers
hope that we can build our community based on local
wisdom in order to compete with the global
community, especially the Asian community. Our
society should not be a victim anymore from the
consequences of development that is only oriented to
physical matters regardless of social development.
The various of local wisdom that we have is a big
capital in building our society. Let us share our
society with economic, technological and
informational progress by not abandoning noble
values in our local wisdom. Let us take our society to
control the world, not the slaves of the world.
Hopefully.
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