ISLAMIC CHARACTERS EDUCATION CONSTRUCT OF YOUNG
GENERATION BASED ON LOCAL CULTURAL VALUES OF
LAMPUNG INDIGENOUS PEOPLES

Syaripuddin Basyar
Raden Intan State Islamic University of Lampung
Sukarame, Bandar Lampung, Lampung, Indonesia, 35131
E-mail: basyarsyarif@yahoo.co.id
Zulhanan
Raden Intan State Islamic University of Lampung
Sukarame, Bandar Lampung, Lampung, Indonesia, 35131
E-mail: zulhannan@radienintan.ac.id
Ahmad Muzakki
State Islamic Institute Metro
Iring Mulyo, West Metro, Metro, Lampung, 34112
E-mail: ahmadmuzakki@metrouniv.ac.id
Received
17/12/2019

Revised
13/06/2020

Approved
30/07/2020

DOI: https://doi.org/10.32332/akademika.v25i1.1739

Islamic Characters Education Construct Of Young Generation Based On
Local Cultural Values Of Lampung Indigenous Peoples Licensed Under a
Creative Commons Attribution-ShareAlike 4.0 International License
Abstract
This paper describes the construct of Islamic character education
based on the local culture of the indigenous Lampung people. Four
constructs of character education are presented in the Piil Pesenggiri,
namely Nemui Nyimah which contains the character of a sense of
acceptance, including; hospitality, hospitality, generosity, courtesy, mutual
respect, respect, love for friendship, submission and submission to the

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Creator of the Universe and His creations. Nengah Nyappur contains
adaptive character values in interacting, including; willingness to open up,
have a high tolerance, like to deliberate, have an attitude and sociable
behavior, easy to get along with, familiar or friendly, and a sense of family.
Sakai Sambaiyan contains high solidarity character values, including;
mutual assistance, please help, work together, give each other something
that is needed by the other party. Juluk Adok contains the spirit of
achievement character values, including; persistent and hard working, likes
to participate, has an honorary degree. In the context of education, Piil
Pesenggiri becomes an inseparable part of the realization of the nation's
character education. Piil Pesenggiri becomes a principle of self-esteem
which is the culmination and reflection of the accumulation of noble and
noble forms of activity amid society. In the context of geneology education
in the character of Lampung indigenous people, Piil Pesenggiri can be a
measure or dignity for someone amid their life activities. Substantially, Piil
Pesenggiri in the context of character education becomes the "pillar of the
teacher" that teaches the principles of consistency, acceptance, and equality.
Keywords: character education, lampung cultural values, pesenggiri piil, and the
philosophy of life of indigenous peoples
A.

Introduction
The character education discourse has been widely studied by
experts, for example, Lickona1, Megawangi2, Koesoema3, Handoyo and
Tijan4, as well as many other researchers, practitioners, and academics—at
home and abroad who discuss character education. In the Indonesian
context, character education has a daunting task, namely reconstructing
and restructuring the shifting of character values and moral degradation
that is happening amid in the midst of the social environment of society.

1 He is one of the bearers of world character education. According to him,

character education is the same as character education plus which involves three
aspects, namely; knowledge (cognitive), feeling, and action. Look inside Thomas
Lickona, Educating for Character : How Our Schools Can Teach Respect and
Responsibility, (New York: Batam Books, 1991).
2 Ratna Megawangi, Semua Berakar pada Karakter: “Isu-isu Permasalahan
Bangsa”, (Jakarta: Fakultas Ekonomi Universitas Indonesia, 2007).
3 Doni Koesoema A, Pendidikan Karakter: Strategi Mendidik Anak di Zaman
global, (Jakarta: Grasindo, 2010).
4 Eko Handoyo dan Tijan, Model Pendidikan Karakter Berbasis Konservasi:
Pengalaman Universitas Negeri Semarang, (Semarang: Widya Karya Press, 2010).

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So far, moral decadence is a common problem and difficult to
overcome. The government has implemented character education through
formal institutions, but this effort has not shown any indication of success.
The existence of regulations in the form of Law Number 20 the year 2003
concerning the National Education System (National Education System)5,
Ministry of Education Regulation Number 23 the year 20066 and the basic
framework of character values7 in the national education curriculum have
not yet succeeded in becoming a guide or character education management
system. There are still many people who are mired in a moral "poverty
gap". For example, the corrupt behavior of some of our political elites—
both at the national and local levels.8 Not only that, the behavior of
Muhammad Guntur dan Aslinda, “Implementasi Kebijakan Pendidikan
Karakter Terhadap Pengaruh Globalisasi,” dalam Seminar Nasional (“Pendidikan
Ilmu-Ilmu Sosial Membentuk Karakter Bangsa Dalam Rangka Daya Saing Global,”
Makassar,: Fakultas Ilmu Sosial Universitas Negeri Makassar dan Himpunan
Sarjana Pendidikan Ilmu-ilmu Sosial Indonesia, 2016), h. 233.
6 Minister of National Education Regulation No. 23/2006 Concerning
Competency Standards Graduates explain that basic education (elementary and
junior high) aims to provide the basis of intelligence, knowledge, personality,
noble character, and skills as provisions for independent living and continuing
education. One of the educational goals expressed in Permendikas No. 23 of 2006
above is personality / character. Personality / character education is important to
be implemented to equip students to live independently and meet national
education goals. Look inside Wisda Miftakhul Ulum, “The Development of
Character-Based Intensive Reading Text Book in Elementary School,” Jurnal
Pendidikan Humaniora Vol. 2, no. 2 (16 Februari 2015): h. 131.
7 The values include; religious values, honesty, tolerance, discipline, hard
work, creative, independent, democratic, curiosity, national spirit, love of the
motherland, respect for communication, friendly/communicative, love peace, love
to read, care for the environment, care for the social, and responsibility answer.
Look inside Kementerian Pendidikan Nasional, Bahan Pelatihan Penguatan
Metodelogi Pembelajaran Berdasarkan Nilai-Nilai Budaya Untuk Membentuk Daya Saing
Dan Karakter Bangsa; Pengembangan Pendidikan Budaya Dan Karakter Bangsa, (Jakarta:
Kementerian Pendidikan Nasional Badan Penelitian dan Pengembangan Pusat
Kurikulum, 2010), h. 9.
8 Referring to the data released by Kompas Research and Development,
2004-2011; there are around 158 regional heads involved in corruption cases. While
at other elite levels, between 2008-2011; there are around 42 DPR members who
have fallen into the vortex of corruption. Meanwhile, in the period 1999-2004;
around 30 DPR members were involved in a bribery dispute over the BI DGS
election case. Not only up to here, corruption cases also investigated various state
elite institutions, such as; KPU, KY, KPPU, Ditjend Pajak, BI and BKPM. See in
Litbang Kompas, “Membangun Karakter Bangsa Melalui Pendidikan
5

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deviations of moral values and characters in other forms is also still often
seen in various regions. Call it in Lampung, for example; student brawl,
hijacking, theft, riots, and conflicts between ethnic groups9—are often
unavoidable.
The emergence of a variety of phenomena indicated Patimah as a sign
or an indication of the failure of the implementation of character education

Berkarakter,”Www.Batararayamedia.Com
(blog),
November
26,
2011,
http://www.batararayamedia.com/page.php?menu
=artikel&id=77&title=Membangun-KarakterBangsa-Melalui-PendidikanBerkarakter.
9 Based on successful data the writer collects from a variety of events that
override moral values and national character include; corruption, brutality, student
brawl, and ethnic riots. In the corruption section; the writer can identify several
officials at the level of the head of the department and regent who commit
corruption. For example, the Corruption that occurred in the management of local
revenue (PAD) funds from water sample testing levies at the UPT Environmental
Laboratory Management Office of Lampung Province, valued at Rp 345 Million;
more complete see in https://www. tribunnews.com/ regional/2017/09/11/.
Then, the corruption committed by the former Head of the East Lampung Health
Office, who asked the entire UPTD to deposit around 10% of the 2016 JKN funds
after the disbursement; See also http://www.lampost.co/berita; Acts of corruption
also befell the active regional head in Tanggamus Regency. The Bupati of these two
periods is alleged to have bribed several Tanggamus DPRD members about the
ratification of the 2016 Revenue and Expenditure Budget (APBD) for the fiscal year
2016. See in http://duajurai.co/2016/10/22/4/; The corruption case also befell the
Head of the Bandar Lampung Health Office, who was allegedly involved in a
corruption case of a medical equipment procurement budget worth Rp 9.9 billion.
Look at https://nasional.tempo.co/ read/498675/. Meanwhile, in the case of
student brawl, researchers succeeded in gathering data about student brawl
occurred in Bandarlampung, between several students of SMA Nusa with SMK 2
May Bandarlampung, which occurred at Jalan Cut Mutia Bandarlampung,
Thursday (10/24). Look at http://www.detiklampung.com/; Student brawl also
occurred again in Bandarlampung, involving dozens of students from SMKN 3
and SMA 8 Bandarlampung, Tuesday (11/8 /). The event started around 2:00 p.m.
WIB, coinciding with the time after school. For more information, see
http://harianlampung. com/index.php ?; Not only in Bandar Lampung, but
student brawl also penetrated in Central Lampung Regency. The brawl between
students took place at SMAN 1 Terbanggibesar, Central Lampung, Saturday,
6/8/2016. Look at http://inilampung.com/dipicu-ejekan-di-medsos-pelajar-dilampung-tengah-tawuran/

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in Indonesia.10 Efforts to apply character education as "on the road";
stagnant; it can't even be "massively enjoyed". This reality underlies the
birth of character education studies from various perspectives and
approaches. In several practical implementation studies, there are many
variations on the themes and topics of study, such as in the family,
community, and formal education environment.11 In the formal scope
(school), Ichsan proposed the need to reorganize character education.12 This
is suspected Siswanto13, if the management of our education is still carried
out partially; cognitive aspects and skills still dominate, while aspects of
spiritual and emotional intelligence tend to be ruled out. As a result, the
value output produced by education tends to be secular, materialistic,
rationalistic, and hedonistic. At the very least, examining and rediscovering
character education based on religious values needs to be done.
An interesting locus of character education studies is also seen in the
social, cultural, and religious sectors. Some researchers show their belief
that character education is the essence of Islam. Mudhofir explicitly said
that the substance of Islamic teachings is character. So, to be able to shape
personality and noble character, morals must be instilled in the souls of

10 Siti Patimah, “Formalisme Pendidikan Karakter Di Indonesia: Telaah
Pendidikan Islam,” Jurnal Pendidikan Islam 27, No. 1 (2012): h. 117,
https://doi.org/10.15575/jpi.v27i1.499.
11 See inside, Priyo Sudibyo, “Manajemen Pendidikan Karakter TK BIAS
Palangan Yogyakarta,” EL TARBAWI Vol. 8, no. 2 (2015): 195–206,
https://doi.org/10.20885/tarbawi.vol8.iss2.art6; see also in Sri Suyanta,
“Membangun Pendidikan Karakter Dalam Masyarakat,” Jurnal Ilmiah Islam Futura
13, no. 1 (August 1, 2013): 1–11, https://doi.org/10.22373/jiif.v13i1.568; See also in
Ichsan Ichsan, “Menata Kembali Pendidikan Karakter Di Sekolah,” Al-Bidayah:
Jurnal Pendidikan Dasar Islam 3, no. 2 (2011), https://doi.org/10.14421/albidayah.v3i2.47; See also in Heldanita Heldanita and Suyadi Suyadi, “Pendidikan
Karakter Anak Usia Dini:,” Indonesian Journal of Islamic Early Childhood Education 3,
no. 1 (2018): 123–38; Unang Wahidin, “Pendidikan Karakter Bagi Remaja,” Edukasi
Islami:
Jurnal
Pendidikan
Islam
2,
no.
03
(June
8,
2017),
https://doi.org/10.30868/ei.v2i03.29; see also in I. Wayan Sutarwan, “Pendidikan
Karakter Dan Moralitas Bagi Anak,” Dharma Duta 15, no. 1 (2017), https://doi.org/
10.33363/dd.v15i1.291; see also in Ahmad Zainuri, “Pendidikan Karakter Di
Masyarakat,”Conciencia
19,
no.
1
(June
30,
2019):
1–9,
https://doi.org/10.19109/conciencia.v19i1. 2644.
12 Ichsan, “Menata Kembali Pendidikan Karakter Di Sekolah.”
13 Siswanto, “Pendidikan Karakter Berbasis Nilai-Nilai Religius,” TADRIS:
Jurnal Pendidikan Islam 8, no. 1 (January 2, 2014): h. 92-107,
https://doi.org/10.19105/jpi.v8i1.385.

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children.14 Mukhid in his article also described the Prophet as a node and
display of the majesty and nobility of the Qur'an. The character and
personality values that exist in the Prophet, "must" be instilled in children
from an early age.15 Not to forget, Marjuni also emphasized that the values
of Islamic education are solid pillars for character education.16 While
Kurniawan17 while referring to al-Ghazali's thinking, recommending the
implementation of character education must be based on moral values.
From an Islamic perspective, character education is very basic and
substantive. Akhlakul karimah or "mandatory" character education is
instilled in children from an early age so that noble, tough, and noble
characteristics and personalities emerge.
Furthermore, in the context of multicultural societies18, character
education is urgently applied.19 Character education is very substantial and
fundamental in psychological processes.20 The existence of character
education can help a person in developing thought patterns, attitudes, and
behaviors to become a positive, virtuous, noble, and responsible person.21
Character education has become an important part that is inseparable from
14 Ali Mudlofir, “Pendidikan Karakter: Konsep Dan Aktualisasinya Dalam
Sistem Pendidikan Islam,” Nadwa, Vol. 7, no. 2 (22 Maret 2016): 229–46,
https://doi.org/10.21580/nw.2013.7.2.560.
15 Abd Mukhid, “Konsep Pendidikan Karakter Dalam Al-Qur’an,”
NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam, Vol. 13, no. 2 (31
Desember 2016): 309–28, https://doi.org/10.19105/nuansa.v13i2.1102.
16 Marjuni Marjuni, “Pilar-Pilar Pendidikan Karakter Dalam Konteks
Keislaman,” AULADUNA: Jurnal Pendidikan Dasar Islam 2, no. 1 (1 Juni 2015): 154–
69.
17 Syamsul Kurniawan, “Pendidikan Karakter Dalam Islam Pemikiran AlGhazali Tentang Pendidikan Karakter Anak Berbasis Akhlaq al-Karimah,” Tadrib,
Vol. 3, no. 2 (2017): 197–216, https://doi.org/10.19109/Tadrib.v3i2.1792.
18 Hadi Machmud, “Pendidikan Nilai Karakter Berbasis Multikultural,”
Shautut
Tarbiyah,
Vol.
17,
no.
2
(1
November
2011):
57–70,
https://doi.org/10.31332/str.v17i2.148.
19 Mohammad Kosim, “Urgensi Pendidikan Karakter,” KARSA: Journal of
Social and Islamic Culture
19, no. 1 (22 Februari 2012): 91,
https://doi.org/10.19105/karsa.v19i1.78.
20 Mangun Budiyanto and Imam Machali, “Pembentukan Karakter Mandiri
Melalui Pendidikan Agriculture Di Pondok Pesantren Islamic Studies Center
Aswaja Lintang Songo Piyungan Bantul Yogyakarta,” Jurnal Pendidikan Karakter,
Vol. IV, No.2, (June 2014): h. 110.
21 Yasin Nurfalah, “Urgensi Nilai-Nilai Pendidikan Karakter,” Jurnal
Pemikiran
Keislaman
27,
no.
1
(5
Januari
2016):
186,
https://doi.org/10.33367/tribakti.v27i1.264.

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the life cycle of humanity. In the education chain, character values are
obliged to run and continue from time to time—without pause, without
questioning space, place, and conditions—so that they can apply from and
to the next generation. Formally the contribution of education in building
the character of society is highly expected. But unfortunately, our education
world is not maximally able to do much to provide outputs to the
formation of character education of its students.22 Maybe there needs to be
adjusted in terms of philosophical, regulatory, practice, system, to the
resources that manage it.
Some researchers have exposed and recommended the superiority of
local wisdom as a product of the local culture that can be used as a basic
framework or reference to moral values and character. Priyatna shows the
noble values of local wisdom is the character identity of the community.
Because it is considered not in accordance with the times, these values are
set aside23, and even become a forgotten national character education.24
Sahlan mentioned actually, the application of local wisdom values can
collaborate in the development of character education in schools. The
condition is that teachers must play an active role in using these values as
learning material.25 Such practices do not run optimally, because, in the
learning process in the classroom, conventional methods and old learning
patterns still dominate.26 The practice and process of character education
will never succeed without involving all components; stakeholders, and
including education components; starting from the contents of the
Deny Setiawan, “Peran Pendidikan Karakter Dalam Mengembangkan
Kecerdasan Moral,” Jurnal Pendidikan Karakter, Tahun III, no. 01, (Februari 2013): h.
54.
23 Muhammad Priyatna, “Pendidikan Karakter Berbasis Kearifan Lokal,”
Edukasi Islami: Jurnal Pendidikan Islam Vol. 5, no. 10 (25 Oktober 2017): 1311–36,
https://doi.org/10.30868/ei.v5i10.6.
24 Zuhairansyah Arifin, “Pendidikan Berbasis Budi Pekerti: Menguak
Karakter Pendidikan Bangsa yang Terlupakan,” Kutubkhanah, Vol. 15, no. 1 (2012):
94–103.
25
Sahlan, “Kearifan Lokal Pada Kabanti Masyarakat Buton Dan
Relevansinya Dengan Pendidikan Karakter,” el Harakah, Vol. 14, no. 2 (26 Juni
2013): 312–25, https://doi.org/10.18860/ el.v14i2.2311.
26 For example, there are still many teachers using a teacher centered
approach, expository dominance, intellectual-oriented learning, cognitive-oriented
evaluation, and the teacher’s position as a transfer of knowledge—a fact that shows
how strong conventional learning dominance is. More complete see inside Deny
Setiawan, “Peran Pendidikan Karakter Dalam Mengembangkan Kecerdasan
Moral,” Jurnal Pendidikan Karakter Tahun III, no. 1 (18 Maret 2013): h. 55,
https://doi.org/ 10.21831/ jpk.v0i1.1287.
22

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curriculum to the work ethic issues of all citizens and the school
environment.27 It's not simple, character education is a job that must
involve upstream and downstream education.28 In this section, the position
of local wisdom with its noble values found in almost all corners of this
country has the potential opportunity to be used as a basic framework or
reference of moral values in overcoming the "chaotic" condition of our
character education world. Once again, the prerequisite that must be met is
to be brave and confident in promoting the existence of local wisdom in
each region.
To borrow the term Hasanah, in the Lampung context—it is not
impossible and there is an opportunity for it - if the indigenous people who
still exist and maintain their local wisdom are an inseparable part of the
development of character education.29 Lampung indigenous people have
the values of local wisdom Piil Pesenggiri; which consists of four pillars,
namely; Nemui Nyimah, Nengah Nyappur, Sakai Sambaiyan, and Juluk Adok.
Substantially, these noble values can be used as a blueprint for character
education and harmony education for the people.30 The transmission of
these noble values will be more easily distributed to the younger
generation because the elders and traditional leaders have their own
classifications31 in carrying out and carrying out their duties. In the
structural circulation spectrum of the traditional system, the traditional
elders continue to maintain, care for, and preserve the local cultural values
they have. Not only that, but traditional leaders can also play a role model
or role model for their communities.

27 Kosim, “Urgensi Pendidikan Karakter,” 91.
28
Ani Cahyadi, “Menguatkan Indonesia: Revitalisasi Pembelajaran
Pendidikan Karakter,” Analisis: Jurnal Studi Keislaman, Vol. 14, no. 2 (2014): h. 371,
https://doi.org/10.24042/ajsk.v14i2.695.
29 Aan Hasanah, “Pengembangan Pendidikan Karakter Berbasis Kearifan
Lokal Pada Masyarakat Minoritas (Studi atas Kearifan Lokal Masyarakat Adat
Suku Baduy Banten),” Jurnal Analisis, Vol.XII, no. No. 1 (Juni 2012): h. 212.
30 Ahmad Muzakki, “Introducing Local Genius-Based Harmony Education
(Piil Pesenggiri) Among The Indigenous People Of Lampung,” Jurnal PENAMAS,
Vol. 30, no. 3, (Oktober–Desember 2017).
31 Adapun tingkatan tokoh adat atau yang biasa disebut pemimpin adat,
meliputi: (1) Penyimbang Mega (Merga); (2) Penyimbang Tiuh (tingkat kampong);
(3) Penyimbang Suku; (4) Penyimbang adat; (5) Penyimbang Tuwa. Lebih lengkap
lihat dalam Abu Tholib Khalik, Pelatoeran Sepandjang Hadat Lampong: Deskripsi dan
Terjemahan Hukum Adat Migou Pak Tulangbawang, (Yogyakarta: Badan Penerbitan
Filsafat UGM, 2010), h. 27-28.

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Responding to the explanation above, and given that formally our
education world has not been able to do much in shaping the character
education of its students, this article attempts to describe the construct of
education of young generation's local wisdom based on the local wisdom
values of the Lampung indigenous people. Indirectly, this argument shows
the improvisation of character education must not only be done in one
direction and focused on cognitive and academic areas only, but through a
variety of ways; multi-site, multi-domain, and cross-level. Also Besides,
character education needs to be actualized integrally and comprehensively
in all fields and layers. Space character education needs to be widened; not
solely dominated by formal territory, but must be space and time at the
non-formal and informal level. Through the values of existing local
wisdom, the transformation and internalization of values will be cohesive
and become a strong character for the community.
B.

Local Cultural Values and Character Representation of Lampung
Indigenous People
The success of the ancestors of the Lampung indigenous people
produced treasures of local values in the form of a philosophy of life called
Piil Pesenggiri. Piil Pesenggiri becomes a reflection and representation of the
ethics and characteristics of the Lampung indigenous people. For
generations, Piil Pesenggiri is a formulation that manifests as a source of
knowledge and cultural capital to "guide" the community in carrying out
life activities in a multicultural society. For the Lampung indigenous
people, the values of the Piil Pesenggiri are used as a philosophy of life and
dignity. Someone can not or can not be said to have self-esteem if they have
not implemented the elements or components of the Piil Pesenggiri itself.
This relates to the identity and identity of the indigenous people of
Lampung. So, the philosophical meaning must animate all aspects,
creativity, and life activities of the people of Lampung.32
Historically, Piil Pesenggiri came from the laws of the Lampung
community, namely the Book of Kuntara Rajaniti, Cepalo, and Keterem.33
In a meaningful way, Piil is interpreted as behavior, while Pesenggiri means
high morale, big soul, self-knowledge, knowing rights, and obligations. Piil
Pesenggiri is also interpreted as a source of motivation for everyone to be
32 Himyari Yusuf, “Nilai-Nilai Islam Dalam Falsafah Hidup Masyarakat
Lampung,” Kalam: Jurnal Studi Agama dan Pemikiran Islam, Vol. 10, no. 1, (Juni
2016): h. 170.
33 Lasiyo and A. Fauzie Nurdin, “Budaya Muakhi Dan Pembangunan
Daerah: Perspektif Filsafat Sosial Pada Komunitas Adat Pubian Di Lampung,”
Jurnal Penelitian Agama, Vol. XVII, no. No. 3 (December 2008): h. 633.

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able to act or behave dynamically to fight for values; positive, live with
dignity, and be respected amid community life.34 Thus, Piil Pesenggiri is
everything that concerns self-esteem, behavior, and life attitudes that can
maintain and uphold the good name of giving something that is needed for
other parties and it is not limited to something that is material, but also in a
moral sense. including thought contributions and so on.
In almost all aspects and scope of life of the indigenous Lampung
people (read; Ulun Lampung), Piil Pesenggiri is the basic value and pillar.
This is evident from the ritual of birth to death.35 Piil Pesenggiri was
transformed as a source of inspiration and a "magnetic field" in all forms of
creativity and life activities of the people of Lampung.36 Besides, Piil
Pesenggiri is also synonymous with deeds or human behavior that has a
depth of meaning and value. Indirectly, the essence of Piil Pesenggiri's
philosophy of life constitutes display or an overall, comprehensive, and
holistic picture of human beings. From this, it will appear the identity or
identity of the people of Lampung, if those aspects are inherent and can be
internalized in every dimension of creativity and life activities of the people
of Lampung.37
In the context of the plurality of Lampung Province residents—Piil
Pesenggiri which is supported by its main pillars, such as; Pesenggiri
(abstinence), Juluk Adek (like with a good name or honorable title), Nemui
Nyimah (likes to receive and give), Nengah Nyappur (likes to get along and
consult), and Sakai Sambaiyan (likes to help and work hand in hand)38—able
to deal with—with the multicultural situation of the people. Not only that,
but Piil Pesenggiri can also be used as a medium for harmony39 education
amid diversity. Therefore, studying Piil Pesenggiri as well as dialoguing and
34 Simon Sumanjoyo Hutagalung, “Adopsi Nilai Kearifan Lokal Dalam
Kinerja Kepolisan Daerah Provinsi Lampung,” Publisia: Jurnal Ilmu Administrasi
Publik 3, no. 1 (April 1, 2018): h. 34, https://doi.org/ 10.26905/pjiap.v3i1.1923.
35 Sulistyowati Irianto dan Risma Margaretha, “Piil Pesenggiri: Modal
Budaya Dan Strategi Identitas Lampung,” Makara Sosial Humaniora, Vol. 15, no. 2,
(2011): h. 142.
36 Himyari Yusuf, “Dimensi Aksiologis Filsafat Hidup Piil Pesenggiri Dan
Relevansinya Terhadap Pengembangan Kebudayaan Daerah Lampung,” Jurnal
Filsafat, Vol. 20, No. 3, (Desember 2010): h. 282.
37 Yusuf, “Nilai-Nilai Islam Dalam Falsafah Hidup Masyarakat Lampung,”
h. 169-170.
38 Hilman Hadikusuma, Masyarakat dan Adat-Budaya Lampung, Cet. I
(Bandung: Mandar Maju, 1990), h. 15.
39 Muzakki, “Introducing Local Genius-Based Harmony Education (Piil
Pesenggiri) Among The Indigenous People Of Lampung,.”

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discussing character education based on local cultural values. Therefore,
the development of character education will be influenced by the existing
environment. By its locus, in every struggle and plural society struggle, Piil
Pesenggiri can appear as a form of cultural independence and way of life for
the indigenous people of Lampung. The five pillars will support the
identity and identity of the people. In this position, Piil Pesenggiri can be
used as a foundation in anticipating the emergence of a variety of moral
degradation and community character. As Siswanto said, et al., That the
embodiment of the values contained in the philosophical points of life is a
pattern of life that is good in principle and is the basic norm of the
indigenous people of Lampung.40
Noting this description—Hobsbawm41 has warned all components of
the nation to properly review and reflect again, then to rediscovery,
revitalize—even to do some sort of invented tradition of the nation's
sublime cultural values through the national movement by involving all
existing components, thus giving birth to a consensus of national
awareness. It is indeed hard, but some efforts and strategies that can be
used to anticipate it, namely by reexamining the premises and old cultural
values through forms of education.42 Since civilization struggled with the
global system, character education for the younger generation is considered
important to be reapplied. Character education becomes a necessity to be
considered seriously. Because, this has become a crucial phenomenon and
has become a form of special challenges for the realization of qualified,
superior, and noble personality of Indonesian people. In this context, the
Lampung traditional community has had cultural capital in the form of
local cultural values which are reflected in the philosophy of life of Piil
Pesenggiri to shape the characteristics and personality of the community.
C.

Piil Pesenggiri: Spirit and Values of Lampung Indigenous
Character Education
Amid the complexities of changing times, Piil Pesenggiri as the capital
and cultural values of indigenous peoples—will directly intersect with
shifts and changes in civilization connected to the global system. The
40 Edi Siswanto, Astim Riyanto, dan Prayoga Bestari, “Pelestarian Budaya

Piil Pesinggiri Dalam Masyarakat Mulitikutural Lampung Serta Pengaruh
Globalisasi Ditinjau Dari Aspek Kajian Pendidikan Kewarganegaraan,” Jurnal
Civicus, Vol 18, no. 2 (2014): h. 144.
41 E.J. Hobsbawm dan T.O. Ranger, ed., The Invention of Tradition, (New York:
Cambridge University Press, 1983).
42 Handoyo dan Tijan, Model Pendidikan Karakter Berbasis Konservasi:
Pengalaman Universitas Negeri Semarang, h. 3.

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values that exist in the five pillars of the Piil Pesenggiri may be
contaminated by the uproar of the times. Conscious or not, the character
education contained therein will be reduced to its noble values. This is very
possible—considering the intensity and scope of globalization has touched
almost every aspect of life. Not only in the fields of economics, business,
politics, ideology, culture—it has even entered certain spaces, such as
systems, processes, actors, and events.43 The meeting of the two poles—
namely face to face between Piil Pesenggiri with changes in civilization
connected in the global system—is not impossible. Finally, this process will
have an impact on people's lives and give birth to many opportunities as
well as challenges44 in them. If so, it would need an effort and concrete
action from all levels of society to anticipate the emergence of attitudes and
characteristics that deviate from the nation's personality.
As we all know, that the character of a nation is built from core
ethical values that are rooted in religious values, state philosophy and
culture.45 Thus, if the manifestation of a character refers to the
manifestation of a series of attitudes, behaviors, motivations and skills46,
then the philosophy of life of Piil Senggiri has great opportunities and
potential in the process of building a nation's civilization that is strong and
resilient. Conceptually, the basic framework of character education in
Lampung's indigenous people stems from the collectivity of customs,
traditions and cultural values that have been implemented for a long time.
Essentially, the Piil Penggenggiri is a noble, great and noble human
behavior, character and character in its value and meaning.47 Therefore, the
Piil Pesenggiri should be carried out or implemented and never be denied or
denied.
In another dimension, Piil Pesenggiri becomes a form or form of selfesteem and an attitude of life that must be accompanied by maintaining
and upholding the name both personally and in groups. That is, overall Piil
Pesenggiri has a very noble meaning, that is, having a big heart, having a
43 Jan Pronk, “Globalization: A Developmental Approach.,” in Global Futures,

Shaping Globalization, ed. Jan Nederveen Pieterse, (London: Zed Books, 2001), h. 43.
44 Walter Leimgruber, Between Global and Local, (England: Ashgate
Publishing Limited, 2004), h. 18.
45 Muhammad Priyatna, “Pendidikan Karakter Berbasis Kearifan Lokal,”
Edukasi Islami: Jurnal Pendidikan Islam 5, no. 10 (October 25, 2017): h. 1312,
https://doi.org/10.30868/ ei.v 5i10.6.
46 Lian G. Otaya, “Pendidikan Karakter Berbasis Nilai,” Nadwa 8, no. 1 (19
April 2014): h. 78, https://doi.org/10.21580/ nw.2014.8.1.571.
47 Yusuf, “Nilai-Nilai Islam Dalam Falsafah Hidup Masyarakat Lampung,”
h. 169.

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sense of shame, friendly, sociable and please help.48 In their daily lives, the
Lampung traditional community has principles that show the originality of
its population which is accumulated in five major principles.49 The desire to
live parallel and be able to coexist with anyone is reflected in his Piil
Pesenggiri. Ulun Lappung does not want to be at the top or live at the top,
while others are at the bottom. And conversely, they do not want their lives
to be down, if others are above.50 Overall, these values represent the
concepts of equality and equality in the lives of humanity. Everyone must
be able to be useful to others, not use others. When someone violates the
principles of the Piil Pesenggiri, this is the same as doing something taboo.
Upholding and safeguarding the Piil Pesenggiri is something that is
ingrained in Lampung's indigenous people.51
D.

Juluk Adek: Display of Noble Character
In the Lampung traditional community, every baby born is given a
good name by both parents. However, the baby was also given a "Juluk"
(read; Juluk - small title) from his grandfather. After being mature and
married, they will use "adek", which is an old title obtained through a
ceremony conducted in the presence of family leaders and or traditional
elders.52 According to Syani, Juluk Adek is an inherent right for members of
the Lampung community, as well as being the main identity attached to the
person concerned.53 Several variants appear in the writing Juluk Adok, such
as; Juluk Adek, and Bejuluk Buadok. The terminology does not reduce the
substance of the inherent meaning.
Juluk Adek is an identity that must be properly maintained and
maintained by the indigenous people of Lampung. The Juluk Adek is very
important, because it has a connection with one's efforts to be able to
48 Camelia Arni Minandar, “Aktualisasi Piil Pesenggiri Sebagai Falsafah
Hidup Mahasiswa Lampung Di Tanah Rantau,” SOSIETAS Vol. 8, no. 2 (2018): h.
518, https://doi.org/10.17509/sosietas. v8i2.14594.
49 Lasiyo and Nurdin, “Budaya Muakhi Dan Pembangunan Daerah:
Perspektif Filsafat Sosial Pada Komunitas Adat Pubian Di Lampung,” h. 633.
50 Yusuf, “Nilai-Nilai Islam Dalam Falsafah Hidup Masyarakat Lampung,”
h. 170.
51 Fathu Sururi, “Mak Di Juk Siang Pada Masyarakat Adat Lampung
Pepadun Megou Pak,” AL-HUKAMA: The Indonesian Journal of Islamic Family Law,
Vol. 06, no. 01, (Juni 2016): h. 134.
52 Hadikusuma, Masyarakat dan Adat-Budaya Lampung, h. 120.
53 Abdul Syani, “Abdul Syani: Implementasi Nilai-Nilai Piil Pesenggiri
Dalam Membangun Kemandirian Desa*,” Abdul Syani (blog), 25 November 2018,
http://abdulsyani.blogspot.com/2018/ 11/implementasi-nilai-nilai-piil.html.

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position the rights and obligations, words and actions in each of his
behavior and work. In other terms, the Adjudicator is a display of nobility
of character and responsibility from someone. Every person who is given a
good identity will have good character values as well. However, not all
people who already have a Juluk Adek can or can represent it properly. As
said by one of the traditional leaders of Megou, Pak Tulangbawang, Abu
Tholib Khalik, that every title (Juluk Adek) owned by indigenous people,
does not guarantee that they will be able to apply it during the
community.54 The title should be accompanied by the establishment of
someone. Well-established here is not only interpreted as material power
alone, but the person is truly able to apply and internalize other noble
characters implied and written in the philosophy of life Piil Pesenggiri. Juluk
Adek attached to someone must be accompanied by struggle or sacrifice in
upgrading self-perfection, orderly life, and good manners.55 Indirectly, the
two figures illustrate if Juluk Adek is a display or reflection of the nobility of
someone's character that appears from an identity that is attached to
someone.
Degree (Adek) can not be obtained easily by everyone, so he must go
through cycles, conditions and heavy stages. At the very least, the person
can achieve or get a glorious achievement—both for the community in
general and in adat. After this cycle can be passed, then according to
Fachrudin there must be a legality to commemorate the awarding of a
customary title (Adek).56 Noting this, the identity that is inherent in every
person must be accompanied by the concept of self-perfection, having
etiquette, adhering to the Titie Gematie of Lampung custom.
E.

Nemui Nyimah: Value of Character Education of Social Concern
and Loving Each Other
For the Lampung traditional community, Nemui Nyimah is one of the
pillars of character education which implies mutual respect between
people. Nemu means accepting guests or visiting other people. While
Nyimah is interpreted as a form of giving something to a guest, or a
member of a relative of his acquaintance as a sign of remembering, a

54 Wawancara dengan salah satu tokoh adat Megou Pak Tulang Bawang,

Bapak Abu Thalib Khalik Gelar Tuan Gusti Adat.
55 Wawancara dengan salah satu tokoh adat Buay Nuban, Humaidi El Hudri
bergelar Suttan Kanjeng Sunan Agung
56 Fachruddin, Upacara Cangget Agung Aktualisasi Nilai-Nilai Budaya Daerah
Lampung Bagi Generasi Muda, (Lampung: Departemen Pendidikan dan Kebudayaan
Kanwil Propinsi Lampung, 1998), h. 21.

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familiar sign.57 Indirectly, the literal meaning implicit in the concept of
Nemui Nyimah are forms of attitude and character of mutual respect and
respect for others.
These attitudes are not only aimed at fellow adat members, but must
also be done to other people (read; migrants) in Lampung Province. In
other words, concerning the reality around us, there is a need to be
respectful and polite.58 If judging by using Law Number 20 the year 2003
Regarding the National Education System59—especially Chapter 3 of the
National Education System Law - then Nemui Nyimah is one of the
conceptions of character education that has strong and urgent reasons to
internalize and apply in the community.
Through this conception, a person or indigenous Lampung
community is expected to have an attitude of social care and high human
values. Also, the values of Nemui Nyimah will lead one to have a broad and
progressive outlook going forward. These principles and attitudes can be
addressed and shown to any guests who come, as long as they have
sincere, good intentions and are willing to develop and advance the
Lampung region, they must be respected and respected.60 When a person
can realize it in the context of a multicultural community life, then the
concrete form of life of Nemui Nyimah's philosophy will create a
harmonious community environment and help one another.61 The
rediscovery of these values will further strengthen the character and social
capital of the community in communicating broadly. So far, the
communication aspect is seen as a channel and entrance to create a
harmonious society.62

57 Hadikusuma, Masyarakat dan Adat-Budaya Lampung, h. 121.

Yusuf, “Dimensi Aksiologis Filsafat Hidup Piil Pesenggiri Dan
Relevansinya Terhadap Pengembangan Kebudayaan Daerah Lampung,” h. 283.
59 "National education functions to develop capabilities and shape the
nation's character and civilization with dignity in the context of educating the life
of the nation, aiming at developing the potential of students to become human
beings who believe in and fear God Almighty, have noble, healthy, knowledgeable,
capable, creative, be independent, and be a democratic and responsible citizen. "
60 Wawancara dengan Humaidi El-Hudri, Hidayat Sanjaya, M. Shihabudin
61 Shely Cathrin, “Piil Pesenggiri Sebagai Landasan Hidup Orang Lampung
Relevansinya Dengan Pengembangan Karakter Bangsa Indonesia,” Seminar
Nasional KeIndonesiaan II Tahun 2017, Strategi Kebudayaan dan Tantangan Ketahanan
Nasional Kontemporer, 2017, h. 252.
62 Muzakki, “Introducing Local Genius-Based Harmony Education (Piil
Pesenggiri) Among The Indigenous People Of Lampung,” h. 271.
58

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F.

Nengah Nyappur: Character Values Want to Accept and Appreciate
Differences
Lampung Region has a pluralistic and multicultural society. Noting
the diversity that exists, Lampung indigenous people already have cultural
capital to carry out social processes and interactions with each other.
Nengah Nyappur is the third pillar that can function as a foundation for the
character education of the indigenous people of Lampung. If judging from
the origin of the word, Nengah means to the middle or meant to hang out
and Nyappur means to mix or interact with other people.63 According to
Sarbini and Khalik, Nengah; is in the middle (audience), and Nyappur means
to mingle. Nengah Nyappur is also interpreted as a pattern of community
life, not isolating themselves from people or tribes, or other nations.64 Then
Nengah Nyappur contains tolerance character values. This character is very
important for the community to create a harmonious life. The values of
tolerance character contained in Nengah Nyappur can be a "wasilah" or a
connecting road for other people in daily interactions. On the other hand, if
the tolerance character values can be implemented well, it will be able to
minimize conflicts or disputes that often occur.
The explanation above shows that Nengah Nyappur is a form of
existence in interacting from the Lampung indigenous community. It is
illustrated that Nengah Nyappur has the same value, which is to prioritize or
prioritize the high sense of family and friendship. Interact with anyone—
indigenous people do not prioritize ethnic, religious and group egos.
According to Young and Raymond as quoted by Soekanto65 that in all
social life a password is needed to carry it out, namely social interaction.
Based on this abstraction, Nengah Nyappur which is a form of manifestation
of noble values and personalities, should be used as character education
values for the community in carrying out relationship relationships in a
multicultural society.
The value of tolerance character education in the context of
multicultural life becomes an oasis to create harmony. If only these
characters can be seriously internalized in all cross forums. If this can
happen it will have an impact on the formation of strong characters and
personalities, to create dynamism during society. Therefore, a sincere
understanding, continuous application of the concept of Nengah Nyappur,
63 Hadikusuma, Masyarakat dan Adat-Budaya Lampung, h. 122.
64 Abdurrahman Sarbini dan Abu Tholib Khalik, Budaya Lampung: Versi Adat
Megou Pa’ Tulangbawang, (Yogyakarta: Badan Penerbitan Filsafat UGM, 2010), h.
32.
65 Soerjono Soekanto, Sosiologi Suatu Pengantar, (Jakarta: PT. RajaGrafindo
Persada, 2006), h. 61.

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will be able to create a harmonious bond or social fabric with a spirit of
mutual respect and respect.
G.

Sakai Sambaian: High Charity and Social Character Characteristic
One of the characters possessed by the Lampung indigenous people
is the nature of Sakai Sambaian. This trait is a form of one's obligation to
have a social spirit, mutual assistance, do good to others, in return for
services or not.66 From this it can be seen if Sakai Sambaian character values
in the form of manifestations or outputs from real actions and high social
forms of social life of the indigenous people of Lampung. Not only that,
Sakai Sambaian, also took the form of an accommodative attitude towards
input and the ability to provide constructive or constructive criticism. So it
is often interpreted as a style of cooperation (cooperative) which is parallel
and egalitarian, as a working partner rather than as a superior with
subordinates or can be called a symbiotic relationship of mutualism,
namely mutual benefit in the good.67 Therefore, ideally Sakai Sambaian who
has an applicative nature must be practiced by someone.
Based on the above factors, the inherent and identical character in
Sakai Sambaian is the spirit of cooperation of the indigenous people of
Lampung. This is in line with the literal meaning that "Sakai/Sesakai" means
please help one after another and "Sambaian/Sesambayan" means to work
together in groups in doing something heavy.68 The tradition or character
of petrification and cooperation have been inherent in the indigenous
Lampung community. This action is not only limited to matters or issues of
Lampung custom, but broader than that. The form of help is not limited to
mere material aspects, but also in the form of moral aspects; such as the
contribution of thought, motivation and others. Therefore, Sakai Sambaian
means the character of please help and cooperation, so that its existence
shows a sense of participation and high solidarity towards various personal
and social activities in general.
In its context, the existence of Piil Pesenggiri is supported by several
other important components, namely; Juluk Adek, Nemui Nyimah, Nengah
Nyappur, and Sakai Sambaian. As explained earlier, that each component has
its character value. Next, the writer identifies the character values
contained in the Piil Pesenggiri and its reinforcing components.

66 Sarbini dan Khalik, Budaya Lampung: Versi Adat Megou Pa’ Tulangbawang,

h. 33.
67 Fachruddin, Upacara Cangget Agung Aktualisasi Nilai-Nilai Budaya Daerah

Lampung Bagi Generasi Muda, h. 19-20.
68 Hadikusuma, Masyarakat dan Adat-Budaya Lampung, h. 123.

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Table of Piil Pesenggiri Character Values
Local Culture/Local
Description of Character Values
Wisdom
contained
Pride; have a shameful nature, maintain a
Piil Pesenggiri
personal or collective good name
Spirit of achievement; include persistent
Juluk Adek
and hard-working, likes to participate, has
an honorary degree.
Sense of Acceptance; including hospitality,
hospitality, generosity, courtesy, mutual
Nemui Nyimah
respect, respect, fond of friendship,
submission, and submission to the Creator
of the Universe and His creations.
Adaptive in interacting; include willingness
to open oneself, have a high tolerance, like
Nengah Nyappur
to deliberate, have an attitude and sociable
behavior, easy to get along with, familiar or
friendly, a sense of family.
High solidarity; in the form of mutual
assistance, please help, work together, give
Sakai Sambaian
each other something that is needed by the
other party

Based on the above table, Piil Pesenggiri has a lot of character values
that can be implemented to the younger generation, especially the
indigenous people of Lampung. These character values are not
contradictory to the 18 character characters set by the Ministry of National
Education. Hilman explained, that in the philosophy of living Piil Pesenggiri
contained cultural values of work, namely productive values (Nemui
Nyimah); competitive values (Nengah Nyappur); cooperative values (Sakai
Sambaiyan); and contains innovative values (Juluk Adek).69 This Piil
Pesenggiri has become the principle and attitude of life of the Lampung
indigenous community which is at the same time a standard of honor for
humans as a custom. Achieving this requires strong character values,
strong and not easily give up. As Suttan Melinting said, that the younger
generation to foster a strong attitude, strong soul and identity to change the
conditions or conditions of life to be better; such as serious attitude,

69 Hadikusuma, h. 119-123.

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tenacious, diligent and willing to search carefully and thoroughly when
studying and studying religion.70
In the context of self-improvement and floating (upgrading) the
capacity and potential of a person, the characteristic value of Piil Pesenggiri
is a necessity to be applied. In this position, this type of character becomes a
form of self-motivation to take actions or actions that lead to the benefit of
life for others. In other words, this type of character is a behavior or a kind
of penance which must be taken by someone to deconstruct or reformulate
themselves to be better than others. From these behaviors produce
products that are of benefit and benefit to the lives of humankind, and not
instead set a bad precedent or can even lead to disaster for others.
In building character education for the younger generation, Lampung
traditional leaders have a very large contribution in making it happen. The
position of traditional leaders in a community has a high "selling power" to
be the captain in disseminating the values of character education based on
local culture. According to Humaidi Elhudri71, through his role in the
community, traditional leaders have the freedom to spread it. This effort
cannot be done "half-heartedly" because it will affect the goal (goal). Then
the efforts and efforts must also be carried out consciously, planned,
thoroughly and comprehensively.
The contribution made by traditional leaders in spreading the values
of Lampung's local culture-based character education is carried out
through the education process in the family and community. As Suttan
Melinting72 said, the authority is not relevant to the law or regulation of the
state, but it still informs the values of character education based on local
culture to its indigenous people. He continues to campaign for Piil
Pesenggiri as the philosophy of life of indigenous peoples that contains the
value of character education. His seriousness in disseminating customary
information is evidence of the responsibilities and mandates he carries as
Suttan. As a king and a public figure, he does not want his citizens to lose
the characteristic values of their culture. "I always talk to them about new
insights. I also told them to pay attention to the development of
information. I also communicate and monitor Melinting people who are
currently on overseas”.73

70 Rizal Ismail, Suttan Melinting dari Keratuan Melinting Kabupaten
Lampung Timur, Wawancara dilakukan pada tanggal 4 Mei 2019
71 Humaidi Elhudri, wawancara
72 Rizal Ismal atau Suttan Melinting, Wawancara
73 Rizal Ismail atau Suttan Melinting, Wawancara

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To maintain the values of local wisdom and culture, Suttan Melinting
also forms a form of collaboration with other Lampung traditional leaders.
He made a campaign movement how important local wisdom and
customary law are for the community. Not only that, to be legal, he also
sought the support of various parties to encourage customary law to be
made into a regional regulation (Perda) by the regional government. The
emergence of this idea was motivated by the problem of diminishing and
decreasing understanding and implementation of the Lampung indigenous
people about their customs and culture.74
Some Lampung traditional leaders have endeavored to make a "back
to local wisdom" movement. They have a local policy that aims to
counteract the depletion of character education values based on local
culture. Together with other traditional leaders, they encourage customs or
customary laws to be realized in their respective regional regulations
(Perda). The intent and purpose is that customary rules are more grounded
to indigenous peoples. Community activeness in customary activities can
divert people's attention towards the emergence and development of
movements that increasingly characterize the position, position and role of
culture, national customs. Through a campaign against local culture, which
is highly expected, people will increasingly love, love their culture and
customs. On another aspect, local traditions or what are then familiar as
local geniuses can be used as a form of characteristics of their citizens, so
that they can become a "shield" for society from the influence of foreign
cultures that are not by national identity.
H.

Conclusion
Based on the description above, it can be concluded that the construct
of character education in Lampung's young generation is presented in the
values of their local culture which has been used as a philosophy of life,
namely Piil Pesenggiri. Within the cultural values of these indigenous
peoples there are four constructs of the value of character education that
are useful for sustaining a person who can be said to have Piil Pesenggiri.
Nemui Nyimah is a construct of character education about a sense of
acceptance which includes hospitality, hospitality, generosity, courtesy,
mutual respect, respect, love and friendship, submission and submission to
the Creator of the Universe and His creations. Nengah Nyappur is a
construct of character education about adaptive in interacting, including
willingness to open up, have a high tolerance, like to talk, have attitudes
and sociable behavior, easy to get along, familiar or friendly, and a sense of
74 Rizal Ismail atau Suttan Melinting, Wawancara

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family. Sakai Sambaiyan is a construct of character education about high
solidarity which includes cooperation, please help, work together, give
each other something that is needed by the other party. And, Juluk Adok is a
construct of character education about the spirit of achievement which
includes persistent character and diligent work, likes to participate, has an
honorary degree. The four constructs of character education if
implemented in everyday life, it will foster one's self-esteem[.]
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