Moral Philosophy of Selimbur Caye Oral Tradition and Its Relevance to Character Education in Indonesia

: This article aims to identify moral philosophy contained in Selimbur Caye oral tradition and analyze the relevance of the moral philosophy to character education in Indonesia. This research used qualitative descriptive method. Object of this study is Selimbur Caye oral tradition. The data was collected using in-depth interview, participatory observation


A. INTRODUCTION
The urgency of character education implementation in schools is an issue having been commonly discussed in educational world, whether in developed countries such as America or in developing countries such as Indonesia. The increase of such concern is not without a reason as it is motivated by indications showing that amoralities are blooming in our society, especially among the youth. According to Lickona (1996) there are, today, ten problematic trend circulated among the youth which force the urgency of the implementation of character education in schools; 1) rising youth violence; 2) increasing dishonesty; 3) greater disrespect for parents, teachers, and other legitimate authority figures; 4) increasing peer cruelty; 5) a rise in bigotry and hate crime; 6) the deterioration of language; 7) a decline in the work ethic; 8) increasing self-centeredness, accompanied by declining personal and civic responsibility; 9) a surge of self-destructive; and 10) growing ethical literacy (Syaputra & Selvianti, 2021).
Those problematic trends are issues emerged in many countries including Indonesia. Ironically, those social toxics contaminate, mainly, the students ranging from primary level to the higher educational level.
They are often involved in illegal conducts such as theft, murder, rape, drugs abuse, etc. Thus, Indonesian government, especially the ministry of education and culture, consider character education as something crucial to be embraced, they see it as the most appropriate solution to address the problem (Kemdikbud, 2010).
Basically, character education can be defined as an effort consciously done to promote students' good characters (Hoge 2002:104;Berkowitz & Hoppe 2009:231). As it is said, it aims to create virtuous individuals (students), virtuous schools, and virtuous society (Lickona, 1999:78). Furthermore, Lickona (2015:82) states that ones can be considered as virtuous if they know the good, want the good, and do good deeds.
However, to take a note, the selection of virtues, strategies, sources to be taken in character education is very contextual. In Indonesia, particularly, the virtues wanted to be implemented (written in the document of national curriculum) are mostly derived from four main sources; religion, cultures, Pancasila (national principles), and national education goals (Kemdikbud, 2010, Hasan, 2011 Specifically, related to cultures as a source of virtues in character education, there are many forms of them which can be taken into consideration as Indonesia is a multicultural country. One of which is folklore (Danandjaja, 2007;Syaputra & Dewi, 2020). As what stated by Danandjaja (2007:2) folklore is a part of collective culture that spread and inherited, among communities, traditionally in various version of channels (written or spoken). In the relation to the character education, referring to Danandjaja (2015:81), it is clearly a valid source.
The idea is strengthened by Sibarani (2013:17) stating that folklore is a cultural heritage consisting of life tenets, there are many moral values/philosophy can be taught to the young generation (students). Accordingly, this article will discuss an example of Indonesian folklores named Selimbur Caye, oral tradition of Pasemah ethnic in Bengkulu Province Indonesia, which is manifested in the form of traditional expressions and figure of speech; and have a position as life guidance for its community (Syaputra, Sariyatun & Sunardi, 2017). The discussion, later, will focus on two issues; 1) the description of moral philosophies contained in Selimbur Caye; and 2) the extent to which they are related to the character education design in Indonesian national curriculum.

B. METHOD
This study is categorized as a descriptive qualitative research, a research method used to investigate wide range of information towards the subjects/objects being studied in a particular period of time (Mukhtar 2013:10).
The object of this research is Selimbur Caye text which is spread in Pasemah communities in Bengkulu. Meanwhile, the subjects are the local people of Pasemah community, especially customary leaders. The data were collected, mainly, using in depth-interview (Patton 2006:1;Sutopo 2006:68) as Selimbur Caye expressions are mostly inherited via spoken channel. The informants were selected based on several criteria which fit to the substance, character, and the objectives of this study. In addition, this study also used documentation for the sake of validity. The documents analyzed are relevance documents such as official notes of customary parley and unofficial customary documents kept, individually, by the local people. Being collected, the data were analyzed using Milles and Huberman's interactive model (Milles & Huberman, 2014:16).

C. RESULT AND DISCUSSION 1. Content and Meaning of Selimbur Caye Oral Tradition
There are twelve traditional expressions, in total, contained in Selimbur Caye. They are categorized into two groups of categorization (six suggestions and six abstentions). Table 1 shows the detail of contents and meaning of each expression in Selimbur Caye Don't attempt something that can harm others.
Give back the thing you found, pay the debt you owed, share the public property equally.

Sepincang Sepejalanan
Many hands make ligh work.

Jangan Maraska Batu Keluagh
Save someone face from the public.

Seganti Setunggguan
A friend in need is a friend indeed.
Jangan Nyeghuti Jalan kayik Don't abuse sanctity of the custom.

Janji Nunggu Kate Betaruh
A person should be a man of his word.

Jangan Menghebe Pelaluan
Don't destroy what belongs to public.

Moral Philosopy of Selimbur Caye Oral Tradition
In general, morality/ moral philosophy is defined as a point of view regarding the good and the bad; and also related to what should/should not be done. In another idea, it is consider as a set of belief current in society about character of conduct and what people should try to be or try to do (Darmadi 2012:30). Furthermore, Bartens (1993:7) argues that morality can be seen as a same moral ethics first-which values and norms-set the tone for a person or a group in regulating behavior. Meanwhile, Lickona (2015:61)  Second, respect to the livelihood of people. In Selimbur Caye, this kind of respect is creflected in the expression "Jangan Nube Ulu Mandian" and "Jangan Mnghebe Pelaluan". The first expression means one must not conduct any attempt that can harm others. The real application of this value is like do not do corruption, collusion, and nepotism-especially for those who have power in society. Meanwhile, the second expression means people are forbidden from illegal conducts that can disserve the society or destroy the public property. The supporting principles of this kind of respect are honesty, fairness, and wisdom.
Third, respect to the figure of authority. Respecting the figures of authority (leaders) is an important aspect in a society life as they are people who are collectively chosen to manage the society. Without whom, our society will sink in a chaotic situation. In Selimbur Caye, such value is represented by the expression "Jangan Nutuh Dahan Peninggighan"-a prohibition forbidding people from devastating self-pride by doing negative conducts such as rebellion, coup d'état. The supporting principles needed to realize such kind of respect are sportsmanship, discipline, democracy, and loyalty.
Fouth, respect to customs. In selimbur caye, this kind of respect is creflected in the expression "Jangan Nyeghuti Jalan Kayik"-an abstention prohibiting people from doing incest. Not specifically for that kind of conduct, the expression, in a broader meaning, also forbid people from doing any attempt that can destroy family/society pride and law.
Fifith, respect to others' personal rights. Such value is reflected in the expression "Jangan Nutuh Dahan Peninggighan", "Jangan Maraska Batu Keluagh", and "Ndepat Mbalik Ngutang Mbayar Serame Beghagih". The first expression means people must not snatch others' possession, meanwhile, the second and the third expression mean ones are forbidden from spreading others' disgrace; and must be honest and fair.

Second main moral value contained in
Selimbur Caye is about responsibility.

According
to Lickona (2013:63), responsibility is an extension of respect emphasizing on issues regarding our obligations as a member of society. Similar to respect, responsibility have several dimensions (self-responsibility, responsibility as member of a society, and responsibility as citizen in a country, etc).
In the context of this study, there are three categories of responsibility being highlighted. First, responsibility related to obligation/duty. In social life, an individual cannot be separated from duty/obligation, consequently, they are demanded to be responsible for their own duties/obligations. In selimbur caye, this kind of value is represented by the expression "Jangan Ngunggung Pelidian" which means ones should not run away from their responsibility and "Ngutang Mbayar" which means that people must pay the debt they own. The supporting principles needed to realize such kind of responsibility are professionalism honesty, and discipline.
Second, responsibility related to promise/words. This kind of value is reflected in the expression "Janji Nunggu Kate Betaruh". It means that if we promise something to someone, we have obligation to fulfill what we have said. Literally, this expression means a promise is a debt that must be paid one day.
Third, social responsibility. It is a kind of responsibility of individuals regarding their role as a member of society. Social responsibility is very crucial in a social life as it is one of foundation of social harmony. There are many sub-categories of social responsibility value contained in Selimbur Caye, such as collective responsibility in educating young generation, responsibility in maintaining public property, and responsibility in cooperation/in helping each other.
For example, the expression Seanak Bujang Seanak Gadis, literally, means your child is my child and my child is your child. Through this principle, people are, collectively, imposed to be responsible for education, moral teaching, and safety of the youth. Next, the expression "Jangan Menghebe Pelaluan" means ones is responsible for the maintenance of public property.
The last is responsibility in cooperation/in helping other peopleespecially comrade in arm. Such value is reflected in the expressions "Sepincang Sepejalanan" and "Seganti Setungguan" in general, the two expression suggest people to help each other-one's success is everyone's success; one's failure is everyone's failure. By doing so, any obstacles encountered will be easily solved. To realize such kind of responsibility several supporting moral principles need to be owned-social care, and social solidarity 3. The Relevance to Character Education in Indonesia Character education referred in this study is one designed by Indonesian Ministry of Education and Culture. In the grand design, it is explained that character education is an inseparable part of the national education goals. The virtues/ moral values internalized in Indonesian character education are derived from four main sources; religion, cultures, Pancasila (national principles), and national education goals (Indonesian law of education). there are 18 characters/ virtues identified in the curriculum; 1) religious; 2) fairness; 3) tolerance; 4) discipline; 5) hard work; 6) creativity; 7) independent; 8) democratic; 9) curiosity; 10) the national spirit; 11) patriotism; 12 ) appreciating achievements; 13) friendly/ communicative; 14) love peace; 15) likes to read; 16) environmental care; 17) social care; and 18) responsibility, (Center for Curriculum and of Books 2010:10).
Regarding the relevance of virtues/moral philosophy contained in Selimbur Caye and the characters identified in Indonesia Curriculum, it can be seen that there are correlations/similarity. In detail, there are seven character which have similarity to ones identified in curriculum; 1) fairness; 2) tolerance; 3) discipline; 4) democratic; 5) friendly; 6) social care; and 7) responsibility.
First, 'honesty' in the Indonesian character education design is defined as efforts of a person to be a trustworthy one-in words, actions, or duties. Such type of value is reflected in the expression "Jangan Menghebe Pelaluan", "Jangan Nube Ulu Mandian" (respecting other people and public ownership which lead to the action of maintaining and keeping others from being hurt/harmed), and "Ngutang Mbayar" (honestly hold our commitment to be responsible for our obligation).
Second, the sub-values contained in Selimbur Caye is tolerance, an attitude of appreciating differences; religion, ethnicity, ideology, and opinion. The value is reflected through the expression "Seghepat Seghendi"-an suggestion asking people to hold agreement/discussion when facing issue/problems. The Third value is discipline.
The ministry of education and culture of Indonesia defines this type of value as an attitude showing obedient to the regulations.
Fourth, democratic value, it is a way of thinking and acting by considering the equality of people's obligations and rights. In selimbur caye, this value is represented in the expression "Seghepat Seghendi" (sincere in accepted common agreement). Furthermore, democratic value is also coherent to principle of respecting the livelihood of people and others' personal rights. The Fifth is friendly-an attitude showing kindness and pleasure when interacting to other people in our community and social circle. In Selimbur Caye, this value/principle is coherent with other principle such as social responsibility, social care, social solidarity, etc.
The Sixth is social care. Similarly, this value is also coherent with moral philosophy contained in selimbur caye, such as "Seanak

Bujang
Seanak Gadis"(suggestion to collectively educate the youth) and "Sepincang Sepejalanan", and "Seganti Setungguan"-care for comrades in arms in every situation. The last is responsibility. As what has been elucidated before, it is clearly seen that responsibility is one of core dimensions contained in Selimbur Cayeresponsible for duty/obligation, educating young generation, keeping public property and other social responsibility.

D. CONCLUTION
Based on the discussion above, several conclusions can be drawn. First, in general, there are two main categories of moral philosophy contained in Selimbur Cayerespect and responsibility. In addition, from which, several sub-values are derivedsportsmanship, tolerance, democratic, discipline, honesty, fairness, wisdom, loyalty, and friendliness. Second, in its relevance to the Indonesian character education moral philosophies contained in selimbur caye are coherent with seven values identified in the curriculum document-fairness, tolerance, discipline, democratic, friendliness, social care, and responsibility.
Hence, in accordance with what has been discussed in this article, it is recommended for teachers, or other researchers to consider selimbur caye as a source of values which can be utilized, especially in shaping and internalizing virtues for the sake of the success of character education in Indonesia.