REVITALIZATION OF NATIONAL EDUCATION FOR CHILDREN SEMERU SLOPE:

STUDY OF IMPLEMENTATION AND AWARENESS OF COMPULSORY EDUCATION

PROGRAM FOR 12 YEARS FORARGOSARI B-29 CHILDREN LUMAJANG
DISTRICT.

Rini Maslikhah1 and M.Khoirul Hadi Al-Asyari2

1
English Edcation Department, Institute of Islamic Studies (IAIN) of Jember, rini.fun96@gmail.com
2
Lecturer Syari’ah Faculty of Islamic Law IAIN Jember, arimoh16@gmail.com

Abstract
This research is field research. In this study, there are three important questions. first, how is the socio-
historical demography in Argosari Tengger Lumajang East Java? Second, how is the responses of
Tengger society to the compulsory education program for 12 years ? Third, how is the revitalization of
the effectiveness of Education compulsory education program for 12 years for children Tengger slope
Semeru?. This research uses qualitative approach and a single case study approach, because the purpose
of the researcher in this study focuses on one particular issue that is within the scope of Tengger Argosari
society, the issue is "The lack of Tengger Argosari society in implementing the compulsory education
program for 12 years ". The researcher will explore that real life, through the collection of detailed and
in-depth data involving various sources of information. To sum up, on the slopes of semeru, in Argosari
village does not make the higher education level as the main priority, they prefer to prioritize to maintain
and take care for the fields of their village. For them, maintaining the traditions in a region is more
important, for the continuity life in the one of enclave areas.
Keywords- Education Revitalization, Semeru Slope, National Education.

I. INTRODUCTION
The village of Argosari, Senduro, Lumajang, is a isolated village surrounded by
managed hills, till the surface of the hills surrounding the village is used as fields that have been
planted with several types of plants such as potatoes, leek, cabbage, carrots, etc. The field has
also been used as the main source of livelihood by the people in the area commonly known as
Tengger society.
The word “Tengger” comes from the history of Roro Anteng and Joko Seger which
eventually became the name of a tribe by the ancestry, who took the word “Teng” from the name
Roro Anteng, and took the word “Ger” from the name Joko Seger. 1 Tengger society is a name of
society who are believed to be the descendants of native Majapahit, the majority of them are
Hindus.2 With the territory of the Tengger community situated in one specific enclave and
possessing the riches of the fields inherited by their ancestors, they could prosper in their own
1Suastika ,I made, I nyoman Kutha Ratna dkk. Buku Prosiding International Symposium on
Cultural System yang disunting oleh. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan. 2009.hal 162

2Catatan Lapangan, ketika peneliti berkeliling keliling desa argosari hampir semua rumah
di argosari memiliki tugu yang biasanya dibuat tempat untuk sesajen bagi orang hindu,
tugu tersebut disebut dengan patmasari.
territory. About 99% of the people of Tengger society have jobs in their area. 3 People who
working outside this area is very minimal. Based on this case, probably they are comfortable
with their life-style in this district and with the work that exists in their own village. Therefore
farming / gerdening has become a tradition in this area. They also feel comfortable and happy
with their lives in the area, Argosari.4 So they are not easily affected by the discussions that are
booming outside of the region, especially with the situation in the metroplitan areas, such as in
politics, education etc.
Argosari, is one of the villages of the Senduro district, which has a large area.
pervasively, Senduro District has an area is about 228.67 km2. Senduro sub-district has dictance,
17 km with 45 minutes distance from Senduro District office with Lumajang District government
center and height 500-700 m above surface, with rainfall 4.b176 mm per year, with northern
boundary area, Gucialit subdistrict and Probolinggo regency, East side, Sumbersuko Sub-district
and Sukodono sub-district, South side, Pasrujambe sub-district, West side, Malang Regency.5

In the coordinates of Argosari are at S 07o58'15.83 "and E 113o01'10.97". Argosari also

located at an altitude of 1993 masl (meters above sea level) with temperatures 5oC. This area is
interesting to see, chronicles life from every angle is also very interesting to discuss. Roads that
connect to this area are also challenging, and also can lose guts of beginners motorists, there are
47 sharp bends6 which go down street with a slope of 70 o and 567 sharp bends that climbed street
with a slope of 70o, Argosari Village is also including the Village that has the largest population
in Senduro District. Argosari has a village area of 56.05 km2, and has a population people about
3,350 people. Argosari is an isolated village surrounded by hills that have been managed till the
surface of the hills surrounding the village used as fields that have been planted with several
types of plants such as potatoes, leek, cabbage, carrots, etc. The field has been used as the main
source of livelihood by the Tengger society, and the profession as a farmer has become a
hereditary tradition. It can be one of causes of Tengger Argosari society did not complete the 12-
year compulsory education program as determined by the State government (Dediknas) just
because they are satisfied with the farming activities that they have done every day.

3Bapak Ismail, Selaku kepala desa masyarakat Tengger Argosari, belia memaparkan bahwa
sebaian besar masyarakatnya tidak ada yangmerantau ke luar daerah argosari, menurut
sepengetahuannya beliau saat ini yang bekerjadi luar daerah argosari hanya ada 1 orang
saja. Sedangkan masyarakat yang lainnnya sudah senang bekerja sebagai petani di ladang
mereka masing-masing.dan pegawai negeri, pedagang, dll di daerah argosari ini.

4Menurut Bapak Ismail, selaku kepala desa Argosari dengan berdasarkan atas pengamatan
beliau sehari-harinya dengan masyarakat desa Argosari

5https://lumajangkab.go.id/kecsenduro.php (23 Mei 2017)

6Catatan Lapangan Oleh P.Nukman Hakim

7Catatan Lapangan Oleh P.Nukman Hakim

 While, in Indonesia has been encouraged word Compulsory Education. Compulsory
Education is one of the programs / policies promoted by the Ministry of National Education
based on presidential regulations. Article 6 of Law No.20 / 2003 paragraph 1, which reads every
citizen aged seven to fifteen years must attend basic education. 8 In the Government Regulation of
the Republic of Indonesia Number 47 of 2008 on compulsory education in Chapter III, Article 3,
paragraph 2 which states that the implementation of compulsory education on formal channels
shall be implemented at least at the level of primary education covering SD, MI, SMP, MTs, and
other forms equal.9 But over time and with the view of the development of education in
Indonesia, 9-year compulsory education program was decided back to be a 12-year compulsory
education. This decision is a joint efforts in improving the quality of education rightfully
Indonesian citizens, and the meaning of 12-years compulsory education is ranging from primary
to secondary education, that is from elementary school (SD / MI), from class 1 up to grade 6
followed by junior high school (SMP / MTs), from grade 1 up to grade 3, then continue to senior
high school (SMA / MA), from grade 1 up to grade 3.

Education is crucial thing in this world life, everything about education is the
responsibility of Indonesian citizens, such us the family, society, and government. The
responsibility is based on the awareness that the high level of public education influences the
culture of a region, because the culture is not only derived from instinct but also born from the
learning process in a very wide sense, and education is considered as an important thing by the
most people in Indonesia. In the education world, there are some stages for every learners.
Education is a one of way for learners to develop their own potential in an educational process
that appropriate with educational goals. In Law No.20 of 2003 Article 13 paragraph 1 stated that
the educational path consists of formal, non-formal and informal education.10

The higher a person's formal school experience, the higher the job opportunity will be
got by that person. This can be seen from the high demands of some companies on prospective
workers who require them to become graduates degree / high school. That’s really being opposite
with the Tengger Argosari society, according to them, formal education is not a very important
thing that have to be a main priority. In practice, in the metropolitan society, the majority of them
vying to get the highest level formal education and have a highest degree, but the majority of the
Tengger Argosari society, thought that education isn’t crucial thing that have to be their main
priority, for what we get in high school, if finally we will come down to the fields.

Based on this case the author is interested to look for deeper information about the
uniqueness of the Tengger Argosari society that have connection to education world, especially
8Kronologi Keputusan MK,
https://www.google.co.id/amp/ss/sdsmpsmawajib.wrdpress.com/2012/06/06/latar-belakang-
wajib-belajar-12-tahun/amp/ (15-05-2017)

9Himpunan Peraturan Perundang-Undangan Wajib Belajar. Bandung: FOKUSMEDIA. Hal.3

10UU No.20 tahun 2003

those are which connected to the 12-year compulsory government policy. In Argosari, the
majority of the economic conditions are good 11, but they didn’t use it for the cost of formal
education for their children, which is considered as a crucial thing for the majority of the various
metropolitan people areas and issues about the opinion of majority of Argosari tengger society on
the importance of education for them. So, the author wants to use the title "Revitalization of
national education on tengger children Semeru Slope: Study Compulsory study 12 years for
children tengger Argosari District lumajang.

If we look at the meaning of Tengger and also the location of Argosari geographically
that has so much uniqueness, Argosari Village is one of the villages that still be native
descendant of Majapahit society and the majority of its people are followers of Hindu religion.
Different traditions and cultures, depict the colors of a beautiful life, and indicate that the
Argosari society performs various activities in a very harmonious and peaceful life. Therefore it
is not surprising that many people who want to get to know everything about Tengger Society
and the variety of uniqueness it has, deeply. As some of the following writings are, first, In
Haryanto's writings entitled "“Kearifan Lokal pendukung kerukunan beragama pada komunitas
Tengger Malang Jawa Timur”.12 (Local Wisdom supporters of religious harmony in the Tengger
Malang community of East Java). In this research has been written about the Tengger society
which reveals that local traditions are able to strengthen cohesion so as to achieve interreligious
harmony, although there not only live in one religion. In the Ngadas village, the form of social
practices is based on the Tengger cultural wisdom held strongly by the people. In Tengger
culture, human life depends on outside attitude. The society of Ngadas believe the help of others
for their own sake, it must be reciprocated by a worthy gift. The rule of decency demands that
every gift should be well received, and must be rewarded well too. In the end awareness of
dependence on others encourages strong social ties.

In another article entitled “Perempuan di balik kabut Bromo : Membaca peran aktif
perempuan Tengger dalam kehidupan Rumah Tangga dan Masayarakat.13 (Women Behind the
Bromo Fog: Reading the active role of Tengger women in the life of the Household and Society).
The result of this research is an explanation of equality of women role with men in Tengger
socirety. The socio-cultural outlook that prevails in Tengger women about how they should act in
the family domains, social domains and ritual domains, that case became a base of life practice in
Tengger society, women are same with men, can and should play an active role in life. This is the
11Catatan Lapangan, Hal ini dibuktikan dengan mayoritas keadaan rumah-rumah di
argosari yang cukup bagus-bagus dan hampir setiap orang mempunyai ladang milik sendiri

12”. Penelitian ini yang ditulis oleh JokoTri Haryanto berjudul Kearifan Lokal pendukung
kerukunan beragama pada komunitas Tengger Malang Jawa Timur. Penelitian ini dilakukan
pada tahun 2014

13Penelitian yang berjudul “Perempuan di balik kabut Bromo : Membaca peran aktif
perempuan Tengger dalam kehidupan Rumah Tangga dan Masayarakat” ini telah ditulis
oleh Ikwan Setiawan pada Tahun 2008
point where there is a meeting between economic interests and responsibilty of tradition that
sincerely lived by Tengger women.

There is also a writing entitled "Pola Komunikasi Masyarakat Tengger Dalam Sosialisai
Tradisi Entas-Entas, Praswala Gara, dan Pujan Kapat.14 (Pattern of Communications Tengger
Society In Socialization Entas-Entas Tradition, Praswala Gara, and Pujan Kapat). In this study,
explain that the pattern of society attitude Tengger Ngadisari village is willing to accept dutifully
to everything which related with culture. This can be seen from the pattern of their behavior by
still performing ceremonies Entas-Entas, Praswala Gara, and Pujan Kapat. While the
communication pattern contained in Tengger society is vertical communication pattern, where
the leader or respected group gets important position and is obeyed by the society, because to the
influence of paternalistic culture that is still developing.

And in the last writing is found by researcher is a paper entitled "Makna Teologis
Upacara Karo Masyarakat Suku Tengger.15 (Theological Meaning Ceremony Karo Society
Tengger Tribe). In this paper, explained the meaning of the Karo ceremony of Tengger society is
associated with the story of Aji Saka with Dora and Sembada entering the land of Java, and
destroying the arrogance. With this Karo ceremony it is hoped that man becomes holy or clean
from all sins and wrongs. While in the implementation of the Karo ceremony that took place, the
Islamic people in the Tengger region also taking a part in that ceremony, they also visited the
homes of the Hindus. From this foundation the creation of a strong relationship of tolerance and
harmony among religious people in Tengger. Based on some of these writings have been told
about some uniqueness that existed in the society of Tengger Argosari. That writings discuss
about tradition, traditional ceremony, religious, etc. While research conducted by this researcher
is about education process that happened in society Tengger Argosari.

II. SOSIOHISTORIS TENGGER ARGOSARI: AN EARLY PICTURE

Argosari, is one of the villages of the Senduro district, which has a large area.
pervasively, Senduro District has an area is about 228.67 km2. Senduro sub-district has dictance,
17 km with 45 minutes distance from Senduro District office with Lumajang District government
center and height 500-700 m above surface, with rainfall 4.b176 mm per year, with northern
boundary area, Gucialit subdistrict and Probolinggo regency, East side, Sumbersuko Sub-district
and Sukodono sub-district, South side, Pasrujambe sub-district, West side, Malang Regency.16

14Penelitian ini ditulis oleh Mas Ayu Ambayoen pada tesisnya yang berjudul Pola
Komunikasi Masyarakat Tengger Dalam Sosialisai Tradisi Entas-Entas, Praswala Gara, dan
Pujan Kapat.pada tahun 2006. Penelitian ini adalah untuk menyelesaikan tesisnya di
Sekolah Pascasarjana Institut Pertanian Bogor

15Dalam penelitian yang dilakukan oleh Abdul Jabbar dalam skripsinya yang berjudul
“Makna Teologis Upacara Karo Masyarakat Suku Tengger”.Tahun 2010. Penelitian ini
adalah untuk menyelesaikan skripsi UIN Syarif Hidayatullah Jakarta
 Argosari is one of village that include in enclave village area. If we are inspected this location
from the kind of village and base on the wide of region, because this village is one of village that have far
distance from town life.17 In the coordinates of Argosari are at S 07 o58'15.83 "and E 113o01'10.97".
Argosari also located at an altitude of 1993 masl (meters above sea level) with temperatures 5oC. This
area is interesting to see, chronicles life from every angle is also very interesting to discuss. Roads that
connect to this area are also challenging, and also can lose guts of beginners motorists, there are 47 sharp
bends18 which go down street with a slope of 70 o and 5619 sharp bends that climbed street with a slope of
70o.
The word “Tengger” comes from the history of Roro Anteng and Joko Seger which eventually
became the name of a tribe by the ancestry, who took the word “Teng” from the name Roro Anteng, and
took the word “Ger” from the name Joko Seger. 20 Tengger society is a name of society who are believed
to be the descendants of native Majapahit, the majority of them are Hindus. 21 The myth of Rara Anteng
and Joko Seger is family who have 25 children, one of them is called Kusuma, whom had became
talisman of Bromo Mountain for the safety of his other brothers. 22
Argosari has a village area of 56.05 km2, and has a population people about 3,350 people.
Argosari is an isolated village surrounded by hills that have been managed till the surface of the hills
surrounding the village used as fields that have been planted with several types of plants such as potatoes,
leek, cabbage, carrots, etc. The profession as a farmer has become a hereditary tradition.

The livelihoods of the Tengger society are largely traditional farmers. They are known
as honest, simple and friendly farmers. Usually, they are at field from morning to dusk because
the cool temperatures make the time unnecessary. The Tengger society lives in groups Hills that’s

16https://lumajangkab.go.id/kecsenduro.php (23 Mei 2017)

17Agustiana Tri Wijayanti.Masyarakat Desa Kota.-hal.22. dalam staf.uny.ac.id

18Catatan Lapangan Oleh P.Nukman Hakim

19Catatan Lapangan Oleh P.Nukman Hakim

20Suastika ,I made, I nyoman Kutha Ratna dkk. Buku Prosiding International Symposium
on Cultural System yang disunting oleh. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan. 2009.hal 162

21Catatan Lapangan, ketika peneliti berkeliling keliling desa argosari hampir semua rumah
di argosari memiliki tugu yang biasanya dibuat tempat untuk sesajen bagi orang hindu,
tugu tersebut disebut dengan patmasari.

22Buku Prosiding International Symposium on Cultural System yang disunting oleh I made
Suastika, I nyoman Kutha Ratna dkk. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan.2009.hal 162
not far from their farmland.23 Their village surrounded by a stretch of land that they had managed
that hills to be fields, and finally that fields can be use as a source of livelihood Tengger society.24

In managing the fields, Tengger farmers are not familiar with advanced equipment and
they have not known the farm laborer system yet. Their equipment is simple, as hoes and a type of
curved knife. In power side, they manage their field by them self, when the planting season or
harvesting, they will need a lot of power, so they do that by cooperatin (gotong royong) with the
other family or neighbors and that way it is called “sayan”.25 Recently, the shifting of livelihoods
from farming to support tourism services is a common sight in Tengger society. It’s based on the
location of Tengger Argosari society is living on the slopes of Bromo Mountain and hills that
provided beautiful scenery and coolness of natural atmosphere, and it causes the location as one
of the local tourist destinations and also abroad tourist. The value of Tengger people culture
generally show Honesty, tolerance, unity among people (brotherhood). They are happy to help
others moreover the visitors.26 They consider the guests are family whom have to get respect.
Bringing guests to their residence and entertaining sincerely will bring blessings to them and
their family.27

III. METHODS
This research is a research based on field research was conducted by LP2M State Institute
Of Islamic Studies (IAIN) Of Jember, in annual activities related to RKM (Collective Research
of Students). This research uses qualitative research approach and a single case study approach,
because the purpose of the researcher in this study focuses on one particular issue that is within
the scope of TenggerArgosari society, the issue is "The lack of TenggerArgosarisociety in
implementing the compulsory education program for 12 years ".
In this study there are three important questions. first, how is the socio-historical
demography in Argosari Village Tengger Lumajang East Java? Second, how is the responses of
Tengger society to the compulsory education program for 12 years ? Third, how is the

23Buku Prosiding International Symposium on Cultural System yang disunting oleh I made
Suastika, I nyoman Kutha Ratna dkk. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan.2009.hal 164

24Catatan Lapangan pada tanggal 13 Mei 2017

25Buku Prosiding International Symposium on Cultural System yang disunting oleh I made
Suastika, I nyoman Kutha Ratna dkk. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan.2009.hal 164

26Catatan pada pengamatan lapangan 14 Mei 2017

27Buku Prosiding International Symposium on Cultural System yang disunting oleh I made
Suastika, I nyoman Kutha Ratna dkk. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan.2009.hal 163
revitalization of the effectiveness of Education compulsory education program for 12 years for
children Tengger slope Semeru?.
The procedure of this research is, the researcher on sampling purposeful (which has an
important case) followed by holistic analysis of the case study. While in the object side of the
research, this research is categorized field research, this research conducted in the arena or field
of occurrence of issue. In this study, the author conducted direct observations on a phenomenon
that occurred in that place. Use detail descriptions of patterns, contexts, and settings, where the
case occurs, the researcher will explore that real life, through the collection of detailed and in-
depth data involving various sources of information that concerning and understanding what the
author have discovered among the Tengger Argosari society.
The author also uses some technique of data collection, such as observation, the function
of this technique to observe directly about the condition of place, subject, and also object of
research. The author also use interview technique, so that the author get the deeper information
about the issue from the subject of research. The last technique is documentation, this technique
is used to make a valid data. Furthermore, when the data is collected, the researcher will
accomplish a holistic analysis of the whole case. The final stage in this research, the researcher
makes a report that related to the case and then makes the conclusion about the case. In this
study, related to the public response of the policy that has been approved by the government, it
is compulsory education program for 12 years, the researchers get one important conclusion to
be known by their own selves and also by the readers.

IV. RESPONSES TENGGER ARGOSARI SENDURO REGENCY OF LUMAJANG TO

COMPULSORY LEARNED 12 YEARS.
12-year compulsory education policy is one of the Education Governance program
which require the people to take at least 12 year in formal education. But, based on field
observation, many children and adolescent village who did not continue their study and based on
some short conversations between researchers with the some Tengger society, majority of
Tengger Argosari society are only up to junior high school graduates. The Tengger society, in
Argosari region, there are many people whom have not completed the government's policy on
12-year compulsory education. This case got a different responses from the some Argosari
society.
From that case, we took some informants to give an explanation for the discussion that
will be discussed by the author.
One of the junior high school teachers at Argosari, Eko Budianto, who is also a Tengger
Argosari society, said that :
“Program tersebut tidak begitu mendapat tanggapan oleh mayoritas
masyarakat argosari, karena mungkin bagi mereka, pendidikan itu tidak hanya
ada disekolah formal. Namun juga bisa di Ladang, di rumah, jadi bagi
sebagian orang beranggapan bahwa pendidikan itu penting, namun tidak harus
di sekolah formal. Di ladang, juga bentuk pendidikan yang orang tua ajarkan
kepada mayoritas anak di daerah ini, yaitu menjaga tradisi yang telah berlaku
 di Daerah Argosari Krajan. Karena Tengger Argosari memang dikelilingi
dengan lahan yang banyak, sehingga mereka adalah sumber mata pencaharian
bagi masyarakat Tengger Argosari. Rata-Rata hampir semua keluarga
mempunyai lahan yang diwariskan secara turun temurun, sehingga lahan
tersebut dianggap sebagai harta yang harus mereka jaga agar tidak habis”.28
According to Mr.Budi, the education not only takes place in schools, Tengger society who live in
the wide lands, and almost all people in this village are the land owners. For them, education can
also take place in the fields, parents can teach their children how to plant, harvest etc., it can also
be called as education. The majority of them educate their children to farm early, because the
majority of them think they have wide land and the lands will not to be sold, because the Tengger
society believes that the land of the mountains that exist around their residence is a place that is
considered as blessed and sacred places which must be respected. 29 So, it will be inherited
downhill and kept.
But the responses of this case have different opinions, as this opinion which presented
by the other teachers of Junior High School Argosari, she said:

“Pada dasarnya pemikiran terkait dengan pendidikan yang ada di Argosari itu
tergantung dari orang tua dan anak itu sendiri. Terkadang orang tua
mendukung tapi anak tidak semangat, terkadang pula anak semangat tapi
orang tua yang tidak mendukung. Namun, ada juga anak dan orang tua yang
saling mendukung satu sama lain. Dalam pengalaman saya menjadi guru,
anak-anak tidak bisa dipaksa untuk harus datang ke sekolah, karena guru
memang harus memahami anak membantu orang tua ke ladang terlebih
dahulu. Ketika anak dipaksa atau dituntut ikut mematuhi peraturan sekolah
yang ada, maka anak itu malah akan tidak mau masuk sekolah”.30

In this explanation, Mrs.Susiwati stated that the education problem that happened in Argosari, its
depend on their family themselves, sometimes there are some children whom really want to get
formal education in the school, but their parents did not permit them, because of their economic
situation and parents thinking that get formal education or not, in the end they would manage
their field. Sometimes also there are many parents whom give their children a free choice,the

28Budianto, wawancara, 13 mei 2017 (Budianto selain guru di SMP SATU ATAP juga
perintis pertama sekolah tersebut, dan salah satu orang yang juga berpengaruh di Tengger
Argosari)

29Buku Prosiding International Symposium on Cultural System yang disunting oleh I made
Suastika, I nyoman Kutha Ratna dkk. Jelajah Kajian Budaya/Exploring Cultural
Studies.Denpasar:Pustaka Larasan.2009.hal 168-169

30Susiwati,Seorang Guru SMP SATU ATAP. wawancara, 13 mei 2017

children want to go to school or not, but the children choose to don’t get formal educationin the
school, with many reason.

Another opinion was expressed by one of the uneducated Argosari societiy but he
deplored a child who did not continue his studies. He state that;

“terkadang saya berfikir begini mbak, kenapa saya tidak lahir pada masa
sekarang yang ekonominya lumayan lancar, sehingga dapat melanjutkan
sekolah dengan biaya yang sudah ditentukan.Zaman sekarang sudah banyak
yang berubah ekonominya, agak lumayan gampang, kehidupan sudah modern.
Pokonya zaman sekarang sama zaman dulu beda banget mbak.31
The statement expresses a very sad and deploring feeling if in this modern age, there are children
who did not go to school. In Argosari there are also teenagers who want to continue their
learning process, and have dreams to continuo their study till to the lecture. So, some of children
here work hard to reach that dream, every day they are willing to go to the fields in the morning
and attend school during the day. 32

There is also an opinion that in his speech impressed no matter with the education of 12
years, he even Argue that

“pendidikan 12 tahun itu tidak perlu, yang penting bisa baca, tulis, dan hitung-
hitungan untuk bekal bertani di Ladang. Meskipun sekolah tinggi-tinggi nanti
juga akan jadi petani lagi. Lebih baik uangnya dibuat untuk membeli hal-hal
yang lebih berguna. Apalagi jika perempuan, tidak perlu berpendidikan yang
tinggi. Karena tradisi disini, ketika seorang wanita umur 20 tahun tidak cepat
menikah maka akan dikatakan “Perawan Kasep” atau perawan tua”.33
He also thought, when the children go to the school will cost a lot, but if they go to field will get
a lot of income. when someone became a teacher, will also earn income, but the income is small
and not fixed. Better to be a farmer, every month definitely get income. when became a teacher
just get a sense of pride and light work that is not so hard as farmers.

31Katiman, wawancara, 12 mei 2017 (katiman adalah warga B29 yang sekaligus wali murid
dari murid SD Argosari yang bernama Syifa)

32Rita, wawancara, 12 mei 2017 (warga argosari yang sekolah di SMK Beras yang
mempunyai cita-cita ingin bermanfaat bagi warga Argosari dan mempunayi niatan ingin
kuliah.

33Riyanto adalah salah satu warga Desa Argosari. Wawancara.13 Mei 2017
 Based on field observations, adolescents who complete the 12-year compulsory
education program are very minimal. When it is known that many Argosari societies who still do
not complete their education for 12 years, can be sure there are some things that cause Argosari
society not to continue their education to the higher level. There are some opinions from Tengger
Argosari, the cause of the 12-year compulsory education, One of them is that most people
already feel enough and satisfied of their work and land, so the experience of formal school
education is only for the experience and knowledge in general.34

“Kalau menurut saya mbak, masyarakat yang tidak melanjutkan sekolah karena mereka
merasa sudah mempunyai pekerjaan di ladang mereka masing-masing. Mereka
menganggap, sekolah hanyalah sebagai jalan untuk mencari pekerjaan saja.Sedangkan
posisi mereka sekarang sudah memiliki pekerjaan, sehingga mereka berfikir, tidak
sekolah pun mereka sudah punya pekerjaan, jadi untuk apa sekolah tinggi-tinggi”.
explanation of mas Naryo, he suppose other society thinking .

As we know that the life of the Tengger Argosari society is surrounded by hills that
become the expanse of the wide fields belonging to the citizens, and to be farmer had been being
the tradition for the people of Tengger Argosari. So farming did not know about age or gender,
old and young, small children, men or women. It is not strange for them to go to work in the
fields. And of course the working would have been a permanent job for them, and they were
enjoying it because they got the tangible results from the farming process, which was real
money. So one of the causes of incomplete the 12-year compulsory education program of the
Tengger Argosari society is that they feel they have got a job and do not want to find another job.

Mr. Naryo adds his opinion that the other cause of the incomplete 12-year education
program is in cost, some parents in the village of Argosari prohibit their children from school
because they assume that the school will only cost. It is different from working in the field.
Usually also affect the high level of education is a very far distance of school. The closest high
school to the Argosari area is at Senduro which is 17 km away. If they continue high school, they
have to live there, in the place that nearby the school and it will increase the cost of living there,
even if go from their home it will be very far away. There is also a thought that parents is worry
about the difficulty of school lesson, they worry and feel sorry if the child must think that
difficult. So it's enough for children who can already read, write and count it is enough for them.

Pak Budi, the teacher of SMP ONE ATAP also explained that the cause of the
completion of the 12-year compulsory education program depends on their respective parents.
Sometime, it is because of lazy children. They assume that they already have a some field that
will cause get income. Sometimes, from the parents who also want to educate their children not

34Naryo,mahasiswa Sekolah Tinggi Agama Hindu Shakti Dharma Malang. wawancara, 14

Mei 2017, Di kediaman bapak dukun (Karioleh).
with formal schooling. In his opinion, they think that education is not always in school. In any
field it could be education. Probably, it is also because of facilities in the school. “Aku aja
ngajari arek-arek komputer iku wes ga nutut mbak, sulit, komputernya cuma berapa” (saya saja
ngajar komputer pada anak-anak itu saja, tidak sampai mbak, sulit, komputenya hanya beberpa).
From this information, he felt that the means of school facilities were so limited that he could not
teach computers to his students maximally.

Some of them may also feel lazy to be students, because they think that in their own
village, they have already got jobs. And they consider that education can not only be obtained in
school, but also obtained in the fields as well.

“Sebenernya sebagian dari mereka sadar mbak, kalau pendidikan itu juga penting, tapi
mereka merasa tidak semua yang mereka butuhkan bisa didapatkan dari sekolahan. Dan
memang pendidikan itu tidak hanya bisa dilakukan di sekolah. Mereka juga mendapat
pendidikan di Ladang juga, mereka diajari cara menjaga tradisi berladang oleh orang tua
mereka ”said One of Teacher of Junior High school SATU ATAP.

Basically, education does not have to be from school. Could be with a farm is one of parents
education for their children to keep the tradition of Tengger Argosari area. Suppose all the people
in Argosari school to a higher level, with different majors and then forced to leave their area. So,
time by time the tradition of Tengger Argosari will be disappear.

One of Tengger Argosari residents who are studying college explained that,

“pengalaman pendidikan itu juga penting menurut saya, agar mengetahui

pendidikan di daerah luar itu seperti apa. Jadi saya memutuskan untuk
meneruskan pendidikan saya di pergruan tinggi di malang, namun juga,
namun saya juga masih pergi ke ladang, meskipun saya kuliah, nantipun kalau
sudah lulus saya akan tetap mengurusi ladang saya di sini”.35

In his explanation, he wanted to continue his education in college to seek educated experience,

“Beberapa tahun yang lalu, sekitar tahun 2005, mahasiswa dari masyarakat
Tengger Argosari itu sangat sedikit sekali, mungkin hanya 2/3 orang, namun
sekarang di tahun 2017 ini, sudah meningkat lebih banyak. Warga Tengger
yang minat untuk melanjutkan pendidikannya di peguruan Tinggi ada kurang
lebih 10 orang”.36

35Wawancara Mas Naryo, mahasiswa semester 8 di Sekolah Tinggi Agama Hindu Shakti
Dharma Malang. (13 Mei 201) di kediaman p.Karioleh
Finally In the story of Mr. Naryo, in this year, the level of educational awareness in the Tengger
Argosari society has increased. The number of adolescents who are interested in continuing their
education in high school has increased. It is not as a few years ago almost all of the society only
graduated from junior high school and some high school people, and There are only about 2/3
people who continue their education in the college.

Mrs. Davis is a seller of snack in nearby the Argosari elementary school, she told me
that she was a graduate of Elementary school and she has 2 children, both of them were graduate
from junior high school. Now both of them were married and have been doing happy life with
their field. Usually, everyday they go to the field in the morning, and come back home in the
afternoon. She also said :

“Saya rasa pendidikan mereka sudah cukup mbak, mereka sudah bisa membaca
dan menulis itu saja sudah enak. Percuma kalau mereka sekolah tinggi-tinggi,
tapi nantinya akan bekerja di ladang itu akan buang-buang uang saja, kan saya
sudah tua, jadi mereka yang akan mengurus ladang itu.”
She said that, someone who can write and read something is enough, because it just skill for
manage their field. She feels that she is an old person, till she thought the field is owned by her
would manage by her children. That field is possible to sell, because the fields that are in
Argosari are sacred, that field is keeper of their family. According to her all of the children in
Argosari will be farmers and don’t need study in high level school

V. CONCLUSION

Education is an aware effort of a person to create an atmosphere of learning and

learning process in order to actively develop his or her potential to have spiritual strength, self-
control, personality, intelligence, character, as well as the skills that he or she needs, society
need, nation and state need. The majority of the general public assumes that education is very
important, but different from the majority of the Tengger argosari people, who think education is
not the only thing that should be prioritized. In fact there are some Tengger Argosari people who
think "for what high school anyway, if eventually became a farmer".

The assumption comes because of a hereditary tradition in that area, the natural wealth
that surrounds the their village, so they compelled to guard it, because they believe that it is a
sacred matter of fields and traditions of farming that have come down till the tradition does not
know old or young, big or small, male or female. So the educational position in Tengger Argosari
societies is under the position of the tradition of taking the stage. Farm tradition more prioritized
than education. Government policy by launching 12-year compulsory slogan, not get responsive
response among majority of Tengger Argosari society.
36Wawancara Mas Naryo, mahasiswa semester 8 di Sekolah Tinggi Agama Hindu Shakti
Dharma Malang. (13 Mei 201) di kediaman p.Karioleh
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Interview with some Informants :

1. Ismail (chief of Tengger Argosari village, born in 1969), interview, at 12 May

2017, interview is done in the Mr.Ismail’s house

2. Susiwati,(One of teacher in Junior High School SATU ATAP) interview, at 13

May 2017. In the school

3. Karioleh, (a chief of culture (dukun) di Tengger Argosari usually is called

Mr.dukun) interview, at 13 May 2017. In Mr.Karioleh’s house
 4. Katiman, (One of society of B-29 top of hill) interview, at 12 May 2017.

5. Sari, (one of Argosari Society) interview, at 12 May 2017

6. Budianto, (one of teacher of Junior high school ) interview, at 13 May 2017.

7. Rita, (one of student of senior high school) interview, at 12 May 2017

8. Riyanto, (one of Argosari society). interview, at 13 May 2017.

9. Naryo, (one of Tengger society whom is student of university in Sekolah Tinggi

Agama Hindu Shakti Dharma Malang). interview, at 13 May 2017. In Mr.Karioleh’s
house

10. Mrs. David (one of Argosari society who are seller of snack nearby Elementary
School in Argosari). interview, at 13 May 2017.

Rini Maslikhah, Student of English Edcation Department, Institute of Islamic Studies (IAIN) of
Jember

M.Khoirul Hadi Al-Asyari, Lecturer Syari’ah Faculty of Islamic Law IAIN Jember