vii ABSTRACT
Putri, Vincentia Aprilla. (2015). Drama Performance as an Instructional
Technique for Papuan Seminarians at St. Paul House of Spiritual Formation, Jayanti, Papua. Yogyakarta: English Education Study Program, Sanata Dharma University.
People from different regions certainly have different learning culture. A program namely “Jayanti Formative English 2014” in Jayanti, Papua was intended to facilitate English learning among Papuan seminarians. This program has shown that Papuan seminarians have unique cultures that help them learn better. In detail, this program used an instructional technique namely drama performance which facilitated Papuan seminarians in learning English.
By taking part as the instructor of this program, the writer was able to propose two research questions. They were: (a) what is the learning culture of Papuan seminarians? (b) to what extent did drama performance as instructional method lead Papuan seminarians into English learning?
In order to answer the first and second research questions, the writer conducted a basic interpretive qualitative research. The instrument used to answer the first research question was a telephone interview. Meanwhile, the second research question which aimed to find out the importance of drama performance as instructional technique for Papuan seminarians’ English learning was answered by comparing and contrasting the finding of the questionnaire items to the drama theories and Papuan seminarians’ learning culture.
The result of the study showed that Papuan seminarians have various learning culture. They are: (a) Papuan seminarians learn through kinesthetic activities (b) Papuan seminarians learn through oral language (c) Papuan seminarians learn better in relaxing atmosphere (d) Papuan seminarians learn through communal activities. Related to the use of drama performance, it can be concluded that drama performance is an appropriate instructional technique for Papuan seminarians’ English learning. In the deeper analysis, drama performance facilitates Papuan seminarians’ English learning in some characteristics. They are (a) drama performance facilitates Papuan seminarians to develop confidence in learning English (b) drama performance facilitates Papuan seminarians to create relaxing atmosphere in learning English (c) drama performance facilitates Papuan seminarians in utilizing kinesthetic and auditory ability to learn English creatively (d) drama performance involves cooperation to learn English.
viii
ABSTRAK
Putri, Vincentia Aprilla. (2015). Drama Performance as an Instructional
Technique for Papuan Seminarian at St. Paul House of Spiritual Formation, Jayanti, Papua. Yogyakarta: Pendidikan Bahasa Inggris, Universitas Sanata Dharma.
Orang yang berasal dari daerah yang berbeda tentu memiliki budaya yang berbeda. Sebuah program bernama “Jayanti Formative English 2014” di Nabire, Papua bertujuan untuk memfasilitasi pelajaran Bahasa Inggris bagi seminaris Papua. Program ini telah menunjukkan bahwa seminaris Papua memiliki budaya yang unik yang membantu mereka untuk belajar lebih baik. Selain itu, program ini menggunakan sebuah metode instruksional bernama pertunjukan drama yang memfasilitasi seminaris Papua dalam belajar Bahasa Inggris.
Setelah berperan serta sebagai instruktur di program ini, penulis mampu merumuskan dua pertanyaan, yaitu: (a) bagaimana budaya belajar seminaris Papua? (b) sejauh mana pertunjukan drama sebagai teknik instruksional menuntun seminaris Papua dalam belajar bahasa Inggris?
Untuk menjawab pertanyaan pertama dan kedua, penulis melakukan sebuah penelitian kualitatif. Instrumen yang digunakan untuk menjawab pertanyaan pertama adalah wawancara melalui telepon. Sedangkan untuk menjawab pertanyaan kedua yang bertujuan untuk menemukan pentingnya pertunjukkan drama sebagai teknik instruksional bagi seminaris Papua dalam belajar bahasa Inggris dilakukan dengan cara membandingkan hasil kuisioner dengan teori-teori tentang drama dan budaya belajar seminaris Papua.
Hasil penelitian menunjukkan bahwa seminaris Papua memiliki berbagai budaya belajar, yaitu: (a) seminaris Papua belajar melalui aktivitas-aktivitas kinestetik (b) seminaris Papua belajar melalui bahasa oral (c) seminaris Papua belajar dapat lebih baik dalam suasana santai (d) seminaris Papua belajar melalui aktivitas-aktivitas berkelompok. Berkaitan dengan penggunaan pertunjukan drama, dapat disimpulkan bahwa pertunjukkan drama adalah tehnik instruksional yang tepat bagi seminaris Papua dalam belajar Bahasa Inggris. Dari hasil analisis yang lebih mendalam, pertunjukan drama memfasilitasi seminaris Papua dalam beberapa hal, yaitu: (a) pertunjukan drama memfasilitasi seminaris Papua untuk mengembangkan kepercayaan diri dalam belajar Bahasa Inggris (b) pertunjukan drama memfasilitasi seminaris Papua untuk menciptakan susana santai dalam belajar Bahasa Inggris (c) pertunjukan drama memfasilitasi seminaris Papua untuk memanfaatkan kemampuan pendengaran dan kinestetik mereka untuk belajar Bahasa Inggris secara kreatif (d) pertunjukan drama melibatkan kerjasama dalam belajar Bahasa Inggris.
DRAMA PERFORMANCE
AS AN INSTRUCTIONALTECHNIQUE
FOR PAPUAN SEMINARIANS
AT ST. PAUL HOUSE OF SPIRITUAL FORMATION
JAYANTI, PAPUA
A SARJANA PENDIDIKAN THESIS Presented as Partial Fulfillment of the Requirements
to Obtain theSarjana PendidikanDegree in English Language Education
By
Vincentia AprillaPutri Student Number: 111214095
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY YOGYAKARTA
i
DRAMA PERFORMANCE
AS AN INSTRUCTIONAL TECHNIQUE
FOR PAPUAN SEMINARIANS
AT ST. PAUL HOUSE OF SPIRITUAL FORMATION
JAYANTI, PAPUA
A SARJANA PENDIDIKAN THESIS Presented as Partial Fulfillment of the Requirements
to Obtain theSarjana PendidikanDegree in English Language Education
By
Vincentia Aprilla Putri Student Number: 111214095
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY YOGYAKARTA
iv
Hope is the thing with feathers
That perches in the soul,
And sings the tune without the words,
And never stops at all,
And sweetest in the gale is heard;
And sore must be the storm
That could abash the little bird
That kept so many warm.
I've heard it in the chillest land,
And on the strangest sea;
Yet, never, in extremity,
It asked a crumb of me.
(Emily Dickinson)
I dedicate this thesis to all teachers and volunteers
Who warmly cultivate new hope
vii
ABSTRACT
Putri, Vincentia Aprilla. (2015). Drama Performance as an Instructional
Technique for Papuan Seminarians at St. Paul House of Spiritual Formation, Jayanti, Papua. Yogyakarta: English Education Study Program, Sanata Dharma University.
People from different regions certainly have different learning culture. A program namely“Jayanti Formative English 2014”in Jayanti, Papua was intended to facilitate English learning among Papuan seminarians. This program has shown that Papuan seminarians have unique cultures that help them learn better. In detail, this program used an instructional technique namely drama performance which facilitated Papuan seminarians in learning English.
By taking part as the instructor of this program, the writer was able to propose two research questions. They were: (a) what is the learning culture of Papuan seminarians? (b) to what extent did drama performance as instructional method lead Papuan seminarians into English learning?
In order to answer the first and second research questions, the writer conducted a basic interpretive qualitative research. The instrument used to answer the first research question was a telephone interview. Meanwhile, the second research question which aimed to find out the importance of drama performance as instructional technique for Papuan seminarians’ English learning was answered by comparing and contrasting the finding of the questionnaire items to the drama theories and Papuan seminarians’ learning culture.
The result of the study showed that Papuan seminarians have various learning culture. They are: (a) Papuan seminarians learn through kinesthetic activities (b) Papuan seminarians learn through oral language (c) Papuan seminarians learn better in relaxing atmosphere (d) Papuan seminarians learn through communal activities. Related to the use of drama performance, it can be concluded that drama performance is an appropriate instructional technique for Papuan seminarians’ English learning. In the deeper analysis, drama performance facilitates Papuan seminarians’ English learning in some characteristics. They are (a) drama performance facilitates Papuan seminarians to develop confidence in learning English (b) drama performance facilitates Papuan seminarians to create relaxing atmosphere in learning English (c) drama performance facilitates Papuan seminarians in utilizing kinesthetic and auditory ability to learn English creatively (d) drama performance involves cooperation to learn English.
viii ABSTRAK
Putri, Vincentia Aprilla. (2015). Drama Performance as an Instructional
Technique for Papuan Seminarian at St. Paul House of Spiritual Formation, Jayanti, Papua. Yogyakarta: Pendidikan Bahasa Inggris, Universitas Sanata Dharma.
Orang yang berasal dari daerah yang berbeda tentu memiliki budaya yang berbeda. Sebuah program bernama“Jayanti Formative English 2014” di Nabire,
Papua bertujuan untuk memfasilitasi pelajaran Bahasa Inggris bagi seminaris Papua. Program ini telah menunjukkan bahwa seminaris Papua memiliki budaya yang unik yang membantu mereka untuk belajar lebih baik. Selain itu, program ini menggunakan sebuah metode instruksional bernama pertunjukan drama yang memfasilitasi seminaris Papua dalam belajar Bahasa Inggris.
Setelah berperan serta sebagai instruktur di program ini, penulis mampu merumuskan dua pertanyaan, yaitu: (a) bagaimana budaya belajar seminaris Papua? (b) sejauh mana pertunjukan drama sebagai teknik instruksional menuntun seminaris Papua dalam belajar bahasa Inggris?
Untuk menjawab pertanyaan pertama dan kedua, penulis melakukan sebuah penelitian kualitatif. Instrumen yang digunakan untuk menjawab pertanyaan pertama adalah wawancara melalui telepon. Sedangkan untuk menjawab pertanyaan kedua yang bertujuan untuk menemukan pentingnya pertunjukkan drama sebagai teknik instruksional bagi seminaris Papua dalam belajar bahasa Inggris dilakukan dengan cara membandingkan hasil kuisioner dengan teori-teori tentang drama dan budaya belajar seminaris Papua.
Hasil penelitian menunjukkan bahwa seminaris Papua memiliki berbagai budaya belajar, yaitu: (a) seminaris Papua belajar melalui aktivitas-aktivitas kinestetik (b) seminaris Papua belajar melalui bahasa oral (c) seminaris Papua belajar dapat lebih baik dalam suasana santai (d) seminaris Papua belajar melalui aktivitas-aktivitas berkelompok. Berkaitan dengan penggunaan pertunjukan drama, dapat disimpulkan bahwa pertunjukkan drama adalah tehnik instruksional yang tepat bagi seminaris Papua dalam belajar Bahasa Inggris. Dari hasil analisis yang lebih mendalam, pertunjukan drama memfasilitasi seminaris Papua dalam beberapa hal, yaitu: (a) pertunjukan drama memfasilitasi seminaris Papua untuk mengembangkan kepercayaan diri dalam belajar Bahasa Inggris (b) pertunjukan drama memfasilitasi seminaris Papua untuk menciptakan susana santai dalam belajar Bahasa Inggris (c) pertunjukan drama memfasilitasi seminaris Papua untuk memanfaatkan kemampuan pendengaran dan kinestetik mereka untuk belajar Bahasa Inggris secara kreatif (d) pertunjukan drama melibatkan kerjasama dalam belajar Bahasa Inggris.
ix
ACKNOWLEDGEMENTS
First of all, I would like to express my gratitude to my Lord, Jesus Christ for his guidance so that I have the strength to complete my thesis. He always sends me wonderful people to support and accompany me along the process of writing this thesis.
I have received a great guidance from my advisor, Markus Budiraharjo, M.Ed., Ed.D., who is always willing to read piece by piece and give comments to
what I wrote. I also thank him for the motivation, expertise, and knowledge. I very much appreciate all the patience, suggestions, and criticism, he has provided to enable this thesis to be completed. I would also express my heartfelt thanks to Father Lucianus Suharjanto, S.J., S.S., STB., M.A. for giving me a chance to take a part in the program “Jayanti Formative English 2014”. Also for the motivation and support, I thank him. Besides, I am deeply grateful to all PBI lecturers for the knowledge they share and the guidance during my learning process in PBI.
I warmly thank Father Basilius Soedibja, S.J., the director of St. Paul House of Spiritual Formation for the sharing, meaningful discussion, and the permission to conduct my research. My sincerest thanks also go to all staffs of St. Paul House of Spiritual Formation for the unforgettable memories that we spent together. My special thanks are also addressed to all brothers at St. Paul House of Spiritual Formation for the spirit to join “Jayanti Formative English 2014” and for
x
Prawismi, my wonderful partner, best friend, and sister in the program, I offer my billion thanks to her.
This thesis would not have been possible without the wise advice, prayer, support, and endless love of my mother, Maria Sunarsih and my father, Felix Trimo. Thus, I owe them my deep gratitude. I am also very grateful to my brothers Mas Robert and Dek Dodo for the love, support, and unforgettable childhood games. I cherish the memories of the time we spent together.
I give my sincerest thanks to my best friends Ce Dinda, Merry, El-el, Cha-cha, Gege, Didi, Susi, Gerard, Shabrina and Upek for coloring my days
with jokes, anger, and precious moments. For my classmates for the friendship and joy we share together during my study in university, I thank them.
I am lucky to learn with brothers and sisters in Bale Belajar Angon and Green Meadow for School Yogyakarta. Through the dynamics I find enthusiasm to deal with children in plenty fun actions as well as to love my body and nature. Thus, I thank them for the trust and countless experience which give great contribution in my personal and social development.
Finally for my dearest one, Nightingale for without him this thesis would have been impossible. Thanks for always reminding me to focus on my task. I also thank him for supporting me in difficult times during the process of finishing this thesis.
xi
TABLE OF CONTENTS
TITLE PAGE ... i
APPROVAL PAGE ... ii
DEDICATION PAGE... iv
STATEMENT OF WORK’S ORIGINALITY ...v
LEMBAR PERSETUJUAN PUBLIKASI... vi
ABSTRACT... vii
ABSTRAK... viii
ACKNOWLEDGEMENTS ... ix
TABLE OF CONTENTS... xi
LIST OF TABLES ... xiv
LIST OF APPENDICES ...xv
CHAPTER I. INTRODUCTION A. Research Backgroud...1
B. Research Problems ...7
C. Problem Limitation...8
D. Research Objectives ...8
E. Research Benefits ...9
xii
CHAPTER II. REVIEW OF RELATED LITERATURE
A. Theoretical Description ...12
1. The Overview of Drama Performance-Based Activities...12
a. Role Play ...14
2. Ignatian Pedagogy as the Holistic Approach ...17
3. The Learning Culture of Papuans...19
a. The Overview of Kinesthetic Activities of Papuans ...19
b. The Overview of Oral Tradition of Papuans ...20
c. The Overview of the Basic Disposition of Papuans...22
d. The Overview of Social Life of Papuans ...23
B. Theoretical Framework ...24
CHAPTER III. METHODOLOGY A. Research Method ...26
B. Research Setting ...27
C. Research Participants ...28
D. Instruments and Data Gathering Technique ...28
E. Data Analysis Technique...30
F. Research Procedure ...31
CHAPTER IV. RESEARCH RESULTS AND DISCUSSION A. The Learning Culture of Papuan Seminarians ...33
1. Papuan Seminarians Learn through Kinesthetic Activities ...33
xiii
3. Papuan Seminarians Learn Better in Relaxing Atmosphere ...39 4. Papuan Seminarians Learn through Communal Activities ...43 B. The Importance of Drama Performance-Based Activities ...45 1. Drama Performance Facilitates Papuans Students to Develop Confidence in Learning English ...45 2. Drama Performance Facilitates Papuans Students to Create Relaxing Atmosphere in Learning English...48 3. Drama Performance Facilitates Papuans Students in Utilizing Their Kinesthetic and Auditory Ability to Learn English Creatively...49 4. Drama Performance Involves Cooperation to Learn English ...56
CHAPTER V. CONCLUSIONS AND RECOMMENDATIONS
A. Conclusions ...59 B. Recommendations ...60
xiv
LIST OF TABLES
Table page
Table 1. The seminarians’attitude related to the confidence ...47
Table 2. The seminarians’attitude related to the relaxing atmosphere...49
Table 3. The seminarians’ attitude related to English vocabularies and structures ...50
Table 4. The seminarians’ attitude related tothe creativity and writing skill...53
Table 5. The seminarians’ attitude related tospeaking skills ...54
xv
LIST OF APPENDICES
Appendix page
APPENDIX 1: The transcripts of telephone interview ...65
APPENDIX 2: The data from questionnaire items ...78
1 CHAPTER I
INTRODUCTION
This introductory chapter elaborates the general overview of the study. It consists of research background, research problems, research objectives, research benefits, and definition of terms.
A. Research Background
The diversity of cultural background affects on people’s point of view toward learning. People who come from different places in Indonesia surely have different experience in learning. In order to further acquire the experience in learning, this study draws on interpretive inquiry where self-reflection becomes its major characteristics. As stated by Merriam (2009), qualitative researchers are interested in understanding how people interpret their experiences, how they construct their worlds, and what meaning they attribute to their experiences.Thus, to set out the study, an overview of autobiographical component of the inquirer is of great meaning (Bullough & Pinnegar, 2001).
The experience of me as the one who comes from multicultural society renders my understanding toward learning as well. I am a Javanese who was born and grew up amongRejang andLembak, two big tribes in Bengkulu. Although I was educated in Javanese family, the society enabled me to blend well with
Another best chance to be among people from different culture was the experience to conduct an English course at St. Paul House of Spiritual Formation, in Nabire, Papua, namely “Jayanti Formative English 2014”. The students in this house were seminarians who received spiritual training for a year. Meanwhile, in the last month of their spiritual training, they joined the program “Jayanti Formative English 2014” to prepare themselves to study in Sekolah Tinggi Filsafat dan Teologi Fajar Timur, Jayapura. In truth, this occasion gave me new experience since I had to live in a religious community. Besides, I lived among the Papuan society that had very different culture from me.
Departing from my experiences, I learned that the acquisition process was closely linked to the ability to communicate to the society around. Moreover, the experience to be among people with different culture rightly created the talent to respect and understand others. Most importantly, this meaningful occasion enabled me have compassion for others, especially for Papuan seminarians who needed special ways to learn.
Recalling the vision of Sanata Dharma University, which is being an excellent and humanistic truth-seeker for the realization of a more dignified society, I work hard to appreciate the Papuan seminarians. The project to teach people of other races in “Jayanti Formative English 2014” led me not to be judgmental to others. Also, in order to live the vision of Sanata Dharma Univerity, I conducted a research toward the Papuan seminarians and tried to find the real problems of Papuan seminarians’ learning.
human knowledge and activity, and to appreciate its implications in the continuing search for truth. Besides, the action is about the opportunities which are provided by teachers that challenge the imagination and exercise the will of the students. Whereas the evaluation is related to the way teachers assess learners’ growth in mind, heart, and spirit.
Based on informal conversation with several Papuan seminarians, most of them come from marginalized societies who live in areas such as mountains and villages which can hardly be reached by transportation facilities. Consequently, Papuan seminarians in such areas find hurdles in terms of access to education. It was reported that some schools in Papua even do not have clear grade or level in learning. It follows that this circumstance certainly affects the Papuan seminarians’ learning culture as well. The majority of them describe learning as merely a process of transferring teachers’ knowledge to the students in school. This statement is rooted in the missing support from parents to study, the limited books and other sources to learn, and also their lack of confidence in learning since they do not have the equal chance to learn like other students in other provinces in Indonesia.
renders to the missing of normal process of abstraction, where language is its main agent. Most of the Papuan seminarians are unable to transfer language in writing form, and vice versa namely coding and decoding. The effect is that they compose sentences incorrectly both in Indonesian and English. On the other hand, due to their nature Papuan seminarians are accustomed to speaking out loud and move quickly. Thus, their physical and verbal abilities are much better than any other students in other places in Indonesia. These abilities are related to bodily kinesthetic intelligence which facilitates students to control body movement and to handle object skillfully (Gardner, 1996 in Huffman & Vernoy, 2010).
Regarding such problems, the program “Jayanti Formative English 2014” at St. Paul House of Spiritual Formation provided a program book for the teaching and learning process namely “Jayanti Formative English 2014” which was developed by Father Harjanto, S.J. This program book employed drama performance-based activities as the technique in learning English. The drama performance-based activities mostly adapted narrative short stories from Aesop
which were composed into drama script and scenario. The narrative stories and drama scripts were discussed and rehearsed for five days in a week, especially on Monday up to Friday. Meanwhile, the Papuan seminarians performed the drama in front of audience every weekend specifically every Saturday night.
school, structures for caring, support for democratic learning, and connection to family and community. Those nine features are presented in drama performance in the program “Jayanti Formative English 2014” since the drama performance actively engages Papuan seminarians in critical thinking and production in form of authentic performance. Additionally, drama performance guides Papuan seminarians to the activities which enable them to pursue the cultural context in which their abilities are highly developed.
By taking part as the instructor of this program, I consider that drama performance-based activities are able to represent the five elements in the Ignatian Pedagogy, particularly context, experience, reflection, action, and evaluation. Those five elements are confirmed to enable Papuan seminarians to transform from the oral tradition to the coding-decoding tradition. Further, since I was involved along the learning process, I was interested in conducting a research towardthe Papuans’ learning culture and the importance of drama performance as an instructional technique to teach English for Papuan seminarians.
Papuans cultural background. However, the previous study did not deeply discuss the importance of drama performance for Papuan seminarians’ English learning.
I do believe that this study is crucial to be conducted because of three reasons. First, English is an important language to be mastered by Papuan seminarians since it is one of the media to communicate with people all around the world. This statement is correlated to the goals of the program “Jayanti Formative English 2014” that is to help the seminarians be familiar with English. Accordingly, this program facilitates the seminarians to prepare for university level in which they will gather with many people. Second, for the Papuan seminarians with such background, being in school with teaching techniques which do not consider the needs of them will create great hurdle to learn. Third, this study intends to know the importance of the drama performance-based activities as an instructional technique which had been implemented in a program “Jayanti Formative English 2014” at St. Paul House of Spiritual Formation, Nabire, Papua. Therefore, this essay is going to find out the learning culture of Papuan seminarians and the importance of drama performance-based activities as primary stepping stone for fluency in English.
B. Research Problems
The following are the problems which are expected to be answered through conducting this research:
2. To what extent did drama performance as instructional technique lead Papuan seminarians into English learning?
C. Problem Limitation
In order to involve in an in-depth study, the scope of this study is narrowed by some limitations. First, the limitation placed in subject of the study, namely Papuan seminarians. At this point, Papuan seminarians refer to the Papuan candidates of Catholic priests who are educated in college namely a seminary. Meanwhile the subject of this research is the Papuan seminarians who joined the program “Jayanti Formative English 2014” at St. Paul House of Spiritual Formation, Nabire, Papua. Hence, the learning culture which will be described in this research is the learning culture of the Papuan seminarians who join the program “Jayanti Formative English 2014” at St. Paul House of Spiritual Formation, Nabire, Papua. Secondly, the focus of this research is the influence of drama performance-based activities which had been used as the instructional technique in the program “Jayanti Formative English 2014” for the Papuan seminarians’ English learning.
D. Research Objectives
The purpose of this study is to answer the questions stated previously in the problem formulation. There are two objectives formulated based on the problems mentioned in this study. They are as followed:
2. To find out the importance of drama performance as instructional technique for Papuan seminarians’ English learning.
E. Research Benefits
By doing this research, the writer expects that the result will contribute several benefits to the Papuan seminarians as well as teachers who are teaching in Papua. This research is also expected to be useful for the future researchers, especially those who are interested in Papuans’ learning, especially the English learning for Papuan seminarians.
1. Papuan Seminarians
This research helps the Papuan seminarians recognize the problem which they encounter in learning. Further, this research shows the importance of drama performance which is able to facilitate learning of Papuan seminarians since it embodies principles which consider their background and learning culture. To be more specific, this drama performance enables Papuan seminarians to learn English effectively by developing their abstractions ability through kinesthetic activities in drama performance.
2. English Teachers at St. Paul House of Spiritual Formation
3. Other Researchers
The result of this research will be expected to give clear description of Papuan seminarians such as their background, learning culture, and their needs as students. This research also will encourage other researchers to conduct further research on the appropriate techniques to teach students with such background.
F. Definition of Terms
In order to make common conception to the readers about some terms used in this research, the writer defines them as followed:
1. Papuan Seminarians
Papuan seminarians refer to the Papuan candidates of Catholic priests who are educated in college namely a seminary. Papuan seminarians who participate in this research are the seminarians who join the program “Jayanti Formative
English 2014” at St. Paul House of Spiritual Formation, Nabire, Papua. Meanwhile, the result of this research is expected to be implemented to all Papuan seminarians who learn languages, especially English language.
2. Learning Culture
thought in placing performance as the method and drama as the technique to teach English for Papuan seminarians.
3. Ignatian Pedagogy
According to Kolvenbach (2005), Ignatian Pedagogy is a practical approach in 1993 as a model that speaks to the Jesuit teaching-learning process, that addresses the teacher-learner relationship, and that has practical meaning which issued by International Commission on the Apostolate of Jesuit Education (ICAJE) in order to translate the Jesuit educational characteristics into action. Ignatian Pedagogy embodies five key teaching elements. They are context, experience, reflection, action, and evaluation (p.2).
4. Drama Performance
12 CHAPTER II
REVIEW OF RELATED LITERATURE
This chapter presents a discussion of related literature as a theoretical base upon which the research outlined in Chapter 1 is conducted. This chapter is divided into two sections, they are: theoretical description and theoretical framework.
A. Theoretical Description
The theoretical description discusses theories which are used in research discussion namely drama performance, Ignatian Pedagogy, and learning culture of Papuans. Theories about drama performance are the main emphases of this research, while the Ignatian Pedagogy substantiates five elements as the outline of drama performance based-activities in “Jayanti Formative English 2014”. Lastly, theories about learning culture of Papuan seminarians clearly give insight about the subject of the research.
1. The Overview of Drama Performance Based-Activities
their own ideas, thoughts and feelings based on experiences or willingness to explore further.
In the same way, Brown (2005) states that dramatic performances have been shown to have positive effects on language learning since drama uses sight, sound, and actions. In this context, actions are closely related to total physical response as a technique which requires physical activities in language learning. As noted by Brown (2002), memory is increased if the physical activities are stimulated through association with motor activity. Thus, it can be inferred that the physical activity in drama is closely linked to total physical response. In total physical response, teachers play the role to give directions and instructions while students have the role to listen and act as actors.
In language learning, drama performance takes a part as the means to develop language proficiency of the students. Brauer (2002) claims drama improves students’ cognitive, language skills, and problem solving ability. It means that drama also enables students to develop the basic skills, namely, speaking, listening, reading, and writing since drama is the integration of those four skills. Further, the performance itself is dealing with memory, behavior and culture as well. It can implement the collective memory through dialogic conversation which offers opportunity to understand different culture (Roach, 1996, as cited in Brauer, 2002).
creative thinking and participation. This holistic, integrated nature of the learning which is experienced in drama allows learners to take opportunities to make connections across other areas of learning (Brauer, 2002).
To be more specific, there are varieties of drama techniques that lead to creative thinking and can be used to develop language skills. The strengths of each drama which is possible to support language learning are explained by some experts as followed.
a. Role play
The shared experiences and engagement in a role play and acting help pupils to develop the essential language skills of speaking and listening (Line, 1997 in Evans & Thompson, 2010, p.16). In the same way, Brauer (2002) believes that a role play gives students more opportunity to use language in elaborate dialogues within culturally relevant and significant contexts (p.228).
These explanations indicate that role play is closely related to the ability to produce language in authentic conversation. In addition, role play demands the cultural awareness and allows students to act out their knowledge. In this context, the knowledge about English as the target language is the main focus of role play drama.
b. Improvisation Drama
value beyond this in its capacity to facilitate an environment for language learning (p.193).
Improvisation drama is closely linked to the repetition, basic knowledge, and memory of the students. For instance, in this drama, students are given certain situations to react spontaneously. Thus, this kind of activity can also develop students’listening and speaking ability, and also the improvisation skills.
c. Hot Seating
According to Evans & Thompson (2010), hot seating activity gives children the opportunity to use their imagination and step into the footprints of a well-known character from a familiar story. They will have some prior knowledge of the character from their previous contact with the story but they can then let their own ideas take over and the story can develop in a totally original direction.
The activity of hot seating can vary each time. The activity like sitting around and reading the text aloud can affect how loudly students speak, how much eye contact they made, and how confident they appeared. Most importantly, hot seating drama improves students’ pronunciation in English (Brauer, 2002).
d. Puppetry
which is dealing with the moving hands and oral language of students is also a mean to develop idea, knowledge, and speaking skill of the students.
e. Story telling
Based on Fontichiaro (2010), retelling stories through drama calls on students to demonstrate two key skills. One is the ability to understand the elements of story such as its plot, character, setting, and sequence of events. The second is the ability to demonstrate that understanding through dramatic action (p.31). The dramatic actions are closely linked to the ability to develop students’ creative thinking and creating creative team work.
Related to English learning, Brauer (2002) believes that story telling drama is able to make a text interesting, lively, and memorable. Story telling activity also provides the opportunity for students to practice pronunciation. Also, the listening activity in story telling drama creates improvement on the other three skills namely speaking, reading, and writing.
f. Mime
Clearly Brauer (2002) gives explanations that mime provide five benefits for language learning. First, mime integrates new vocabulary for the students. Second, mime has very strong visual associations. Third, mime involves gestures. Fourth, the grammatical structures can be integrated through mime. Fifth, mime is very flexible and adaptable (p.226).
Related to bodily-kinesthetic intelligence, it is worth to remember that movement and gesture are the beginning of communication. Besides, both gesture and movements enable students to increase their confidence. Gesture starts as random movement and ends as precise symbol which can be the starting step of writing. Bruner (1986) as cited in Brauer (2002) explains that human beings actively create their own models related to their capacity to acquire language, the objective reality of the real world, the culture in which they are immersed. In other words, knowledge is constructed by each learner. Therefore, mime can also be a stepping stone for students to develop the writing skills.
2. Ignatian Pedagogy as the Holistic Approach
sympathetic to improve the teaching situation and other recent developments in learning and teaching. The approach is a synthesis of the success of personal teaching practice reflection, past approaches and the recent developments.
Ignatian Pedagogy deeply describes the holistic approach which is implemented in education field. This approach considers the students’ context, puts forward the students’ experiences, and engages the concrete actions for the
students. To go further in in-depth learning, Ignatian Pedagogy requires two other elements namely evaluation and reflection.
by teachers that challenge the imagination and exercise the will of the students. Whereas the evaluation is related to the way teacher assess learners’ growth in mind, heart, and spirit.
3. The Learning Culture of Papuans
Theories provided are related to the learning culture of Papuan seminarians which clearly give insight of the subject of the research. This learning culture is divided into four parts, they are: the kinesthetic activities of Papuans, the oral tradition of Papuans, the basic disposition of Papuans, and the social life of Papuans.
a. The Overview of Kinesthetic Activities of Papuans
Located in the easternmost part of Indonesia, Papua has always been as the province with problematic cases in terms of education. Most of Papuan people live in highlands, mountains, and village which are difficult to be reached by transportation facilities which influence their access to education.
Considering the Papuan people are accustomed to living traditionally with nature, the idea about education is absolutely new. As noted by Rutherford (2013) that Irian Jaya which is known as Papua is inhabited by people who run across snowfields wearing nothing but penis gourds and pig fat (p.2). In addition, Rutherford (2013) has described the life of Biak people, a big tribe in Papua:
It is equally important to be familiar with the school condition in Papua. Munro (2013) describes the school condition in Jayawijaya and highlands in Papua as followed:
A recent World Bank study found that in Jayawijaya there are just four primary schools per one thousand schoolage children, which is roughly half the national average. Around 60 percent of all villages in Jayawijaya do not have a primary school, and the average distance from these villages to the nearest school is seven kilometers. The average distance from these villages to a secondary school ranged from twenty-three to thirty-two kilometers. Local terrain is hilly or mountainous, criss-crossed by rivers and a patchwork of marshes, swamps, and gardens. Transportation is limited and expensive (p.36).
These backgrounds support the idea that Papuan seminarians have high naturalist intelligence. Due to their nature Papuan seminarians were accustomed to speaking out loud and moving quickly. Thus, their physical and visual abilities were much better than any other students in other places in Indonesia. This kind of intelligence is closely related to bodily-kinesthetic intelligence which facilitates students to control bodily movement and to handle object skillfully (Gardner, 1996 in Huffman & Vernoy 2010). Hence, this background enables drama performance-based activities to be used as the instructional technique to cultivate the Papuan seminarians’ fluency in English since drama requires physical response as its main principle.
b. The Overview of the Oral Tradition of Papuans
literature in the form of written documents such as letters, books, scripts, and others. People who do not have alphabet in their language are known as people with oral tradition. People with oral tradition will transmit the cultural material orally from one generation to another.
Most of Papuan tribes did not have their own alphabets. They were accustomed to use the oral tradition. Slamet (1964) points out that Papuans, Flores and Kei are people with oral tradition. They do not have any alphabets or written record on their history and traditions. Instead, they tell their values and traditions orally from generation to generations through symbols, ceremonies, songs, myths, and stories (p.25). This background rendered to the missing of normal process of abstraction, where language was its main agent. Most of the Papuan seminarians were unable to represent language in writing form, and vice versa namely coding and decoding. As the consequences of the oral tradition, most of Papuan seminarians were not able to compose sentences incorrectly both in Indonesian and English.
c. The Overview of the Basic Disposition of Papuans
Papuan seminarians tend to have unique perspective toward teachers and educations. Majority of seminarians experience the sense of inferiority in school because teachers usually come from different regions with good quality of education. Robbins in Munro (2013) describes “diminishment” as discourses of race, wildness, childishness, backwardness, primitiveness, and temporal “behindness” that can cause humiliation and a sense of inferiority (p.27).
Diminishment is coupled with nation-state and local discourses that inflate the transformative potential of education.
It is worth nothing that the migration which happened in Papua also brings impacts to Papuans’ education. Based on Upton (2009), the migration has also limited the educational and employment opportunities of indigenous people, creating hostility towards the newcomers among indigenous people and resulting in an alienation from the Indonesian nation. For urban areas, education levels in Papua are better than for the nation as a whole. However, for rural areas, education levels in Papua are worse than for the nation as a whole.
It is equally important to understand that the quality of teachers also defines the output of the students in an area. According to Upton (2009), teachers in Baliem Valley area in Wamena are often inexperienced and those who are experienced have a lack of interest in their teaching jobs. Besides, the teachers are poor of teaching methods, have no proper assessment of students’ progress, have
These statements are strengthened by Munro (2013) who describe that the quality of teaching is questionable since there is the fact that teachers are absent during school hours approximately 30 percent. Meanwhile, Surya (2013) believes that the keys for successful learning in Papua are a good teacher and the appropriate method (p.125). A teacher who is respectful of both process and performers will ultimately improve the product, both the performance and a successful student outcome.
Related to students’ comprehension, Krashen (1981) in Willis (2010) stated that physical structures or neural networks in brain are influenced by stress. Neuroimaging studies reflect the influence of stress and pleasure on the filtering of sensory input that enters the brain determines whether the information goes to the thinking brain or the lower, involuntary reactive brain. When the stress directs sensory input to the lower brain, the input does not become consolidated as stored memory. Hence, the students’ comprehension of the first or second language occurs when they are able to get the message of each language in low anxiety levels.
d. The Overview of the Social Life of Papuans
shared. Additionally, non-Western cultures view learning as lifelong and informal. It means that learning is not only related to formal institutions, but it occurs in everyday life and only ends when the learners die. Finally, learning is holistic. It departs from the notion that learning involves not only the mind but the body, the spirit, and the emotions (p.76).
Papuans, as described by Boelaars (1986), are communal people. Every tribe of Papuans usually does activities jointly since they are led by a headman in their tribe. They work and survive their lives through kind of communal activities such as hunting-gathering, and farming.
Papuan people who live in the mountains, and highlands earn their living by farming, hunting, and gathering with people in their societies. They plant various plants such as sweet potatoes, bananas, cassavas, and kinds of vegetables for their daily needs. Some others are working as pig breeders. Meanwhile, those who live near sea or lakes like Mimika, Asmat, and Marind-anim, fulfill their needs by fishing or gathering shells.
B. Theoretical Framework
In conducting the research, the writer applies theories of drama performance, the holistic approach in Ignatian Pedagogy, and the theories of learning culture of Papuans.
importance of drama performance-based activities toward the language learning of Papuan seminarians. The analysis is conducted by comparing and contrasting the finding of the research to the drama theories provided.
Meanwhile, the holistic education which is described in Ignatian Pedagogy affirms the powers of drama for language learning. The five elements in Ignatian Pedagogy serve as the framework in choosing drama performance as the instructional method to teach Papuan seminarians.
26 CHAPTER III
METHODOLOGY
This chapter discusses the method of the research. It also discusses a certain analysis used to prove the research from the data gathering. This chapter is divided into seven parts. They are research method, research setting, research participants, research instrument and data gathering technique, data analysis technique, and research procedures.
A. Research Method
This research was a qualitative research. According to Ary, Jacobs, Sorenses, and Razavieh (2010), the qualitative research focused on the understanding of social phenomena in the perspective of human participants in natural settings. Thus, in this research, the perspective of Papuan seminarians toward their learning culture and the importance of drama performance-based activities toward their English learning became the focal points.
Based on Merriam (2010), basic interpretive qualitative research is conducted by collecting data through interviews, observations, or document analysis (p.6). However, in this study, the instruments used by the writer were interview set and questionnaire. The interview was used to answer the first research problem which focused on the learning culture of Papuan seminarians. Meanwhile, the questionnaire was used to answer the second research problem about the importance of drama performance as instructional technique for the Papuan seminarians’ English learning.
B. Research Setting
C. Research Participants
The participants of this study were 7 Papuan seminarians who attained the age of 20-25 years old. Those Papuan seminarians joined the program “Jayanti Formative English 2014” at St. Paul House of Spiritual Formation, Nabire. The writer chose Papuan seminarians at St. Paul House of Spiritual Formation because they came from seven different tribes of Papua such as Maybrat, Fak Fak, Walak, Wiagar, Bilai, Mee, and Moni. They also came from some villages of different regencies of Papua such as Intan Jaya, Deiyai, Wamena, Fak-Fak, and Maybrat regency. In addition, they were chosen because they had learned English through drama performancein the program “Jayanti Formative English 2014”.
D. Instruments and Data Gathering Technique
able to be administered without the presence of the researcher, and often being comparatively straight forward to analyze (p.245).
In order to gather the necessary information about the learning culture of Papuan seminarians, the writer conducted a telephone interview to seven Papuan seminarians at St. Paul House of Spiritual Formation. Thus, in the interviews the writer asked for about twenty open-ended questions which dealt with the Papuan seminarians’ personal experiences in learning and their point of view toward learning. The open-ended questions form was used in the interview so that there would be no predetermined answersthat limit the respondents’ responses.Further, the importance of drama performance as instructional technique for the Papuan seminarians’ English learning was established by using 15 items of questionnaire as the instrument. This questionnaire was in form of close-ended questions.
Most importantly, considering that this research is a part of qualitative research, it is essential to admit the writer as the major instrument of this research. As stated by Merriam, (2009), there are four characteristics which become the focus of qualitative research. They are: (1) qualitative research focuses on meaning and understanding (2) qualitative research places researcher as the primary instrument for data collecting and data analysis (3) the process in qualitative research is inductive (4) the product of qualitative research is rich of descriptive. Those four characteristics deal with the thoughts, experiences, knowledge, understandings, and reflectivity to draw meanings which expressed in form of descriptive. Therefore, some findings of this research are strengthened by the reflections of the writer and Papuan seminarians at St. Paul House of Spiritual Formation during the course “Jayanti Formative English 2014”.
E. Data Analysis Technique
To analyze the data, the writer used the theories written in the previous chapter. The data gathered through interview and questionnaire were compared and contrasted to the theories in order that the writer gained the result. For instance, the writer compared and contrasted the importance of drama performance from the questionnaire to the theories about the power of drama in language learning.
statements. Then, respondents were inquired to indicate each statement whether they are strongly agree, agree, undecided, disagree, or strongly disagree.
Table E1. Example of Questionnaire Items
No. Statements
Strongly
Agree
Agree
Strongly
Disagree
Disagree
1. Drama performance provides repetition in pronouncing English words.
After the data gathered, each point of statements was recapitulated in form of percentage using this calculation formula:
n : number respondents who choose the certain option N: total number of the respondents
F. Research Procedure
Since this study was a qualitative study, the process of the research was regressive. Based on Cooper and White (2012), the regressive represents a process to return to the past, to capture it as it was, and as it hovers over the present. In other words, the process of qualitative research is not linear but regressive by
n
nature. Therefore the reconstructed knowledge appears in the process of strengthening the understanding.
33 CHAPTER IV
RESEARCH RESULTS AND DISCUSSION
This chapter discusses the answers of research questions which are formulated in the problem formulation. This discussion is divided into two major parts. The first part presents the discussion of the first research problem. Meanwhile the second part provides the discussion of the second problem formulated. Each analysis of the research problems is discussed and strengthened by theories written in the review of related literature.
A. The Learning Culture of Papuan Seminarians
According to the theories about learning cultures of Papuans as described in the review of related literature, the dominant learning cultures of Papuan seminarians can be divided into four parts, they are: Papuan seminarians learn through kinesthetic activities, Papuan seminarians learn through oral language, Papuan seminarians learn better in relaxing atmosphere, and Papuan seminarians learn through communal activities.
1. Papuan Seminarians Learn through Kinesthetic Activities
Based on the interview which was conducted to seven Papuan seminarians at St. Paul House of Spiritual Formation, five of them stated that they were from marginalized places such as remote villages and rural communities near the sea, hill, forest and valley. Most of these areas did not have educational institutions like schools. Therefore, for most Papuan seminarians at St. Paul House of Spiritual Formation, attending a school was totally a challenge.
This information was affirmed byNem(pseudonym), a Papuan seminarian from Kabe village, Merauke regency. He had to walk for five kilometers to go to the nearest elementary school. Moreover, he had to a row boat for three days to reach the nearest city. His experience shows that Papuans are physically powerful. Another similar experience was from Mepa (pseudonym), a Papuan seminarian from Bilogai village, Intan Jaya regency. Mepa used to wake up at 2 a.m. every day to walk for about 20 kilometers to attend the nearest junior and senior high schools in Omeyo sub-district. Additionally, Nae (pseudonym), a Papuan seminarian from Dama Bagata village, Deiyai regency stated that the hill contour of Dama Bagata village created obstacles for the transportation facilities to reach the area. Thus, walking became the only way to reach some places such as school, market, and city.
Munro (2013) stated that most of the villages in Jayawijaya and highlands in Papua do not have primary schools. One of the research participants named
to go to the nearest elementary school which located in another village in Wamena.
The statements of Nem, Mepa, and Nayak show that most of the geographical areas of Papua enable Papuans to walk further than those who are in other regions in Indonesia. The portraits of Papuan seminarians at St. Paul House of Spiritual Formation are strengthened by the experience of the writer when teaching Papuan seminarians around Papuan society. On Sunday, students in the St. Paul House of Spiritual Formation used to walk for about 10 km to go to Nabire city. Due to their nature, the Papuan seminarians at St. Paul House of Spiritual Formation were at ease with the duty to work in the field such as to chop down the trees, look for grass, and hoe the patch as well. In addition, some children around the Jayanti village were accustomed to walking far to reach the nearest elementary school, whereas the adults did activities which related to physical movements such as hunting and farming.
Hence, from the theory, interviews, and observation to the Papuan seminarians at St. Paul House of Spiritual Formation, it can be concluded that the first appropriate way for Papuan seminarians to learn is through kinesthetic activities. These kinesthetic activities are dealing with physical movements. Considering these kinesthetic abilities, the learning for Papuan seminarians should involve the physical movements as the instructions.
2. Papuan Seminarians Learn through Oral Language
Papuan people, as described in the review of related literature, do not have their own alphabet. They are people with oral tradition (Slamet, 1964). This theory is proved by the statements of the seven research participants. They affirmed this condition by explaining that each tribe of Papuans has their own language. However, each language is spoken orally. Therefore, the Papuan people cannot easily understand a new language in written form.
The explanation of Mepa and Nem prove these theories. Mepa stated that he belongs to Bilai tribe and speaks Migani language. Yet, the Migani language is not represented in written form, but it is orally spoken by the Bilai tribe. In addition,Nemstated that there is a language spoken by Wiagar tribe in his village namely Hohogi language. This language cannot be expressed in written form since it has no alphabet. Therefore, the Wiagar tribe is not familiar with the written tradition.
taking notes or reading comprehension. This statement is strengthened by Surya (2013) who states that the method used in Papua such as rewriting the materials from the blackboards without emerging comprehension of the students is useless.
Based on the interview, most of the techniques used by the teachers in Papua did not consider Papuan students’ oral ability. Most of the techniques used by the teachers were related to written activities. This condition is proved by three research participants who explained that learning sources were limited in their schools. The learning sources such as books were only owned by the teachers for particular subjects. Yet, the teachers used techniques which required students to read and write. Thus, the common activities in class were rewriting learning materials from the blackboard without any explanation since most of the learning hours were spent to rewrite the learning materials.
The Papuan seminarians were not familiar with books since books were hard to find.NemandNayakstated the similar information that the availability of books was limited. In Kabe village, books were available, but the price was expensive. Meanwhile, each elementary school student in Pikae village usually only had one book which contained different subjects or learning materials. Considering this, it was hard for the students to completely understand the learning materials from the school.
Related to English learning, most of the research participants explained that they firstly learned English in senior high schools. The techniques used were note taking, doing exercises from the guidance books, writing stories, and remembering the tenses formula. Yet, one of the research participants, Mepa
stated that joining the program “Jayanti Formative English 2014” was his first chance to learn English.
reading long text, doing written assignments and note taking in teaching English for Papuan seminarians should be avoided. On the contrary, to succeed the learning process of Papuan seminarians, the techniques which involve oral language should be implemented.
3. Papuan Seminarians Learn Better in Relaxing Atmosphere
Relaxing atmosphere refers to the atmosphere which can create students’ happy feelings in learning. It is worth to remember that the teachers’ behaviors influence the feelings and dispositions of the students. According to Krashen (1981) in Willis (2010), physical structures or neural networks in brain are influenced by stress. Neuroimaging studies reflect the influence of stress and pleasure on the filtering of sensory input that enters the brain determines whether the information goes to the thinking brain or the lower, involuntary reactive brain. When stress directs sensory input to the lower brain, the input does not become consolidated as stored memory. Hence, the students’ comprehension of the first or second language also occurs when they are able to get the message of each language in low anxiety levels.
Departing from Krashen’s theory, the learning activities should support students to have happy feelings and positive disposition toward teachers. When students enjoy the teaching and learning process, students will be more motivated to attend the school. Besides, the learning activities should be helpful in improving the bravery and confidence of Papuan seminarians.
since they experience the violence when they were in elementary schools. This fact is supported by the experience of a Papuan seminarian named Sorin
(pseudonym) from Kumurkek village, Maybrat regency. His experience of being bullied by a teacher in primary school is one of the examples. According to him, teachers had the power to restrict the students’ thoughts and actions. Therefore, there was a rule in the elementary school that students must not ask the teachers to accept the students’ idea. If the students disobeyed the rule, they would be
punished. Once, he asked one of his teachers to give students some numbers of math exercise. In fact, the teacher considered his idea as an impolite direction to the teacher. Consequently,Sorinwas hit using a stick as a punishment.
In the same way, Nem and Nayak added some information related to their feelings in school. Both of them unhappily told the stories about their being “slaves” for their teachers. When they were in elementary school, teachers were
also perceived as people with power. Therefore, students should obey whatever said by the teachers. Both Nem and Nayak stated that disobeying the rules made by the teachers would cause a punishment for students. The punishments were related to manual works such as going to forest to find woods or going to river to catch fish for theteachers’ lunch.
This condition shows that Papuan seminarians learn in school unhappily.
using a rattan. Therefore, sometimes he was afraid to go to school since there were joyful works to do except going to school.
Mepa also shared his experience when he became the pigs’ breeder. After
graduating from elementary school, he took care of pigs. Therefore, he became the pigs’ breeder for three years. The reason was that he did not enjoy the learning
process in school. Besides, he needed money to survive, while his parents had to move to another village to find jobs.
The experiences of majority of Papuan seminarians show that there is sense of inferiority in school. The different backgrounds of students and teachers also influence the inferiority of the students. As stated bySorin, students used to feel the inferiority toward teachers because teachers came from different islands such as Java, Sumatera, and Moluccas. The students believed that teachers from those areas had good quality of education. Therefore, the “diminishment” which was described by Robbins in Munro (2013) cause humiliation and a sense of inferiority to the students because they have no more confidence to share their ideas, thoughts, and feelings in school.
used in order to grasp the essential meaning of what have been learned. Therefore, the Papuan seminarians expressed their feelings, understanding, and imagination in their reflection book.
On the first day of the course, two Papuan seminarians wrote their reflection about their feeling as followed.
Mepa:
“I feel happy because I can English study in class room. All will for in so many to English.”
Jack: “Happy
Today is special for me, because English class make me happy. I feel that is interesting experience. I hope the next will be very interest then today. I think it’s wow…
Also with English class or English day I hope after that I can speak English to well”.
As shown above, in the reflection book, most of the seminarians said that they were happy and thankful for having the opportunity to learn English. Although their first reflection was quite short, the Papuan seminarians were eager to state their feelings in form of English writing.
learning. Moreover, by feeling the happy atmosphere in learning, Papuan seminarians will be motivated to learn. As a result, good learning will lead them to good jobs which improve their quality of life.
4. Papuan Seminarians Learn through Communal Activities
Merriam and Kim (2008) highlight the learning of non-Western adults which are communal, lifelong and informal, and holistic. In contrast to how Westerners view learning as individual, non-Westerners tend to view knowledge as communal. From this communal perspective, learning is the responsibility of all members of the community because it is through this learning that the community itself can develop (p.73). It means that the knowledge gained is to be shared. Additionally, non-Western cultures view learning as lifelong and informal. It means that learning is not only related to formal institutions, but it occurs in everyday life and only ends when the learners die. Finally, learning is holistic. It departs from the notion that learning involves not only the mind but the body, the spirit, and the emotions (p.76).
in the afternoon to chop down some bamboos. Then, in the evening the bamboos were used to make lanterns to facilitate the Papuan seminarians learning activities. More information about the communal activities of Papuans was stated by
Boy (pseudonym), a Papuan seminarian from Mamur village, Fak-fak regency. The communal activities of Papuans in Mamur village were dominated by the activities which are done by men such as hunting for boars and “kus-kus” in the forest. Then, women in the village gathered in a traditional house to cook the animals. Besides, if there was a marriage ceremony, people in his village would gather and discuss about the price of the dowry named“benis”. After that, people in the village would try to earn money together to pay the “benis”.
According toNem, Papuans who lived near the coastal area did not work as farmers. Most people in coastal areas worked as fishermen and palm choppers. The fishermen used to do the fishing together in the sea since each ship could be filled by five fishermen. Meanwhile, the palm choppers chopped down the palms in the forest and processed the palms into sago in a community.
The experience of living around Papuan society also extends my understanding toward the diverse culture. The societies around St. Paul House of Spiritual Formation lead into a conclusion that majority of indigenous Papuans in Jayanti village work together to do the farming and breeding. They plant cassava, bananas tree, pineapple, guava trees, cocoa plants, vegetables, and coffee plants together, while the breeders usually also breed the pigs together.
