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Journal of Education, Teaching and Learning 

Volume 2 No 2 September 2017. Page Number 147-150 

p-ISSN: 2477-5924 e-ISSN: 2477-4878 

 

147 

 

 
Journal of Education, Teaching, and Learning is licensed under  

a Creative Commons Attribution-Non Commercial 4.0 International License. 

 

The Local Wisdom of Sambas Malay Ethnic Assessed 

from Character Mathematical Connections 

Bistari 

Universitas Tanjungpura, Pontianak, Indonesia 
 E-mail: bistari.bs@gmail.com  

 

 

 

Abstract. The local wisdom of the Sambas Malay ethnic from generation to generation in this study are 12 species. Among 

the 12 are two local wisdom that is almost extinct ie behind the mat and ngukor. This study aims to obtain information and 

describe related local wisdom ethnic Malay Sambas studied in mathematical connection. The method used in this research is 

descriptive qualitative. Data obtained through questionnaires and interviews on the parties concerned. The result of the 

research shows that there are 12 local wisdom of Melayu Sambas ethnic that ever exist in social life, and that is still realized 

10 local wisdom (except ngukor and pacoan). While the local wisdom of Malay Sambas ethnic who have relevance to the 

mathematical connection and strengthening the education of social and environmental care characters there are 10 kinds. To 

categorize and pacoan pertained weak connection relevance. 

Keywords: Local Wisdom; Malay Ethnic; Mathematical Connection; Character 

 

 

I. INTRODUCTION 

Based on the observation of the researchers (March, 

2012) in the process of learning in the classroom at 12 junior 

high schools in Sambas, followed by question and answer to 

teachers and learners, revealed some things related to the 

learning process. Some things can be expressed as follows: 

(1) 75% of teachers dominate the learning process in the 

classroom; (2) the emphasis of learning is largely on the 

symbolic, and (3) the lack of digging up mathematical 

connections. Minimal student involvement, this is one of the 

causes of students acting to accept what it is. Critical attitude 

of students less get the portion, because the teacher is less 

and even not conditioned student involvement in learning. 

The involvement of students can be interpreted as students 

play an active role as participants in the learning process. 

According to Dimyati and Mudjiono (1994: 56-60), student 

activeness can be driven by the teacher's role. Teachers 

strive to provide opportunities for active students, both 

actively seeking, processing and managing their learning 

achievement. 

The result of Setyawan's research study (2013: 109) 

concludes that the improvement of students' mathematical 

connection ability can be enhanced by the Connecting-

Organizing-Reflecting-Extending model. This resulted in a 

student's ability to link his own experience of mathematical 

ideas to a better and lasting understanding of mathematics 

because he can see the interrelationships between concepts 

in mathematics, with non-mathematical contexts, and with 

daily life experiences (NCTM, 2000: 64). 

Weaknesses in mathematical connections can result 

in the ability to solve stories. A person's mathematical 

connection is one of the competencies in solving 

mathematical problems. Dwi Astuti and Bambang Hudiono 

(2009) examined mathematical solving abilities in 4 ethnic 

groups in West Kalimantan. It was concluded that the mean 

score of basic ability and problem solving for the four ethnic 

groups is not identical. From Post Hoc Test result concluded 

that the ability of problem solving of ethnic Chinese 

mathematic with Dayak ethnic and between ethnic Dayak 

with ethnic Malays have significant difference of mean score. 

It can be said that alleged mathematical connection 

competence is influenced by ethnic origin. 

The Sambas Malay ethnic group has some local 

wisdom and some of them are ethnomathematics. Among 

the ethnomathematics and reveals local wisdom that is 

bersaprah, flour, bepapas, game gasing, the mention of unit 

weight, the mention of the unit length, and so forth. The 

results of Srihayati et al. (2011) concluded that the local 

wisdom of "inhaled papagong" and "pikukuh", are the values 

of environmental wisdom that can form the values of 

responsibility for the Baduy community. Not much different 

from the local wisdom Malay-owned Sambas, of course, if 

studied further try to instill the value of responsibility. With 

respect to mathematical concepts, the procedure/rules of 

conduct take into account time, many, specific weight and 

length, adjusted to the prevailing customs. 

Through this study, it is expected that the local 

wisdom of Malay Sambas can be revealed and realized in the 

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Journal of Education, Teaching and Learning 

Volume 2 No 2 September 2017. Page Number 147-150 

p-ISSN: 2477-5924 e-ISSN: 2477-4878 

 

148 

 

learning process in the classroom. The long-term goal is the 

local wisdom of Melayu Sambas from the point of view of 

mathematical concepts can be archived through mathematics 

improvement supplements. So that learners learn math by 

way of mind and heart. The peculiarity and pride that is 

considered noble to a cultural heritage need to be expressed 

and reintroduced. This activity is an alternative to avoid 

"cultural erosion". 

Understanding local wisdom (local wisdom) in the 

dictionary consists of two words: wisdom (wisdom) and 

local (local). Local means local, while wisdom (wisdom) is 

the same as wisdom. In general, local wisdom (local 

wisdom) local ideas that are wise, full of wisdom, good 

value, which is embedded and followed by members of the 

community. 

The results of the Phongphit (2002) study reveals: 

Local wisdom in Bangkhunsai can be observed in the 

traditional ways of life, such as occupations, relationships 

within communities, and spiritual beliefs and practices, and 

serves to promote an honest, fair, and sustainable use of 

natural resources. This is a description that local wisdom that 

reflects the traditional can be interpreted as a cultural policy 

of habituation that is considered good by the local 

community. This habit can bring up honesty, mutual help, 

and help each other. 

In this study, the variety of local wisdom traced the 

implementation procedure so that the presence or absence of 

mathematical concepts contained in the variety of local 

wisdom can be ascertained. The content of mathematical 

concepts is then associated with a mathematical connection. 

If possible, it can be expressed by students who are applying 

the related mathematical concepts. 

Without a mathematical connection, students must 

learn and remember too many mutually exclusive concepts 

and procedures (NCTM, 2000: 275). In a study, it was found 

that students were often able to register mathematical 

concepts related to real problems, but few students were able 

to explain why the concept was used in the application 

(Lembke and Reys 1994, cited Bergeson, 2000: 38). Thus 

the ability to connect needs to be trained to school students. 

If students are able to associate mathematical ideas then their 

math comprehension will deepen and last longer as they are 

able to see interrelationships between topics in mathematics, 

with contexts other than mathematics, and with the 

experience of daily living (NCTM, 2000: 64). 

In addition to the connection being studied, the 

effect on the characters that affect the student experience in 

mathematical connection also becomes a study. 

Strengthening character education relevant to the theme of 

this study is environmental and social care. Thus, it is hoped 

that the study of local wisdom of Sambas Malay from the 

aspect of mathematical connection can form the 

strengthening of character education from the environmental 

and social care aspects. 

II. RESEARCH METHOD 

In this study, researchers used a qualitative approach 

where in this study more emphasis on the meaning and 

process rather than the results of an activity. Qualitative 

research aims to examine the world of meaning expressed 

through the behavior of society according to the perspective 

of society itself. 

The study was conducted in Kecamatan Jawai Sambas 

District. The type of research used by researchers is a 

qualitative descriptive type that studies the problems that 

exist and work procedures that apply to every variety of 

local wisdom. The incident that will be described is an event 

that occurs today according to the observation. Also, a 

previous incident, obtained through interviews with 

traditional leaders. 

At this stage of the research to obtain valid and 

accountable data, it can be obtained through (a) interview, (b) 

direct observation, and (c) document. The interviews 

conducted are unstructured interviews, which in this method 

allows the question to be flexible, the questions are more 

open, stay focused, so that the information obtained is rich 

and the conversation is not rigid. For direct observation is 

the way of data collection by way of recording carefully and 

systematically. While the document, the process of looking 

back the data sources of existing documents and can be used 

to expand the data that has been found (Masri and Efendi, 

1999: 72). 

III.  RESULT AND DISCUSSION 

Data Research Results 

Several types of local wisdom were obtained during 

the interview on July 15, 2014, and the sessions of several 

kinds of literature were revealed among others: kinship 

system, cikram, antar pinang, marriage implementation, 

waste, turning mat, saprah, tarup, pacoan. Among the types 

of local wisdom that still survive to date is associated with 

the crowd. Such as the implementation of marriage, saprahan 

dinner, fresh flour, and pacoan. However, the activity is not 

as vibrant as it was 20 years ago. The following data from 

the study of local wisdom of Malay Sambas in the form of 

tables.  

Table 1 

Linkage of Local Wisdom to Mathematics Concept 



Journal of Education, Teaching and Learning 

Volume 2 No 2 September 2017. Page Number 147-150 

p-ISSN: 2477-5924 e-ISSN: 2477-4878 

 

149 

 

 
Linkages of Malay Local Wisdom Sambas, Mathematical 

Connection and Strengthening Character Education 

Some local wisdom ethnic Malay Sambas obtained 

by documentation, interviews, and questionnaires on some 

respondents namely Melas Sambas community leaders and 

teachers of mathematics. A questionnaire containing the 

aspect of Malay wisdom of Sambas Malay who was once 

revealed at a local cultural event was obtained from 

interviews with some traditional leaders. While the 

mathematics learning associated with local wisdom obtained 

mathematics teacher information through questionnaires, 

interviews, and documentation. 

From some local wisdom described in Table 1, then 

traced between local wisdom that is considered relevant and 

has relevance to learning mathematics in junior high. By 

using documentation, questionnaires and interview results 

obtained findings such as the following table. Further 

triangulation is done to obtain linkages between these 

aspects that are considered quite relevant in learning 

mathematics. 

Research Discussion 

The kinship system can be seen clearly in large 

families. Large families can be tied up and turned on in 

events such as wedding receptions, family gatherings, 

thanksgiving, fresh flour and so on. Nevertheless, the event 

goes as it is, without written documentation. If done 

documentation, only in the form of photos. Archiving is 

clearly underestimated, eg a family treatise with a complete 

name using a bin. Moral messages that arise when the family 

kinship is held is togetherness, mutual respect, care for the 

environment and social care. The concept of mathematics 

can be expressed in the set. Because the family tree was 

shown can be defined firmly in a particular set, so that the 

intended members can enter or not from the family. 

Cikram is a sign of engagement between two 

people. The engagement bond is known and approved by 

each parent. The bonding was done because the two 

teenagers had already happened introductions and wanted to 

a more serious level of marriage. The bond is usually 

marked with a ring. Through the ring is a mathematical 

concept that can be developed ie the circle. The ring is the 

realization of one of the mathematical connections for the 

matter of the circle. Social care in question is a ring as a 

binder of social relations between two individuals who come 

from two families. 

Antar betang can be interpreted as delivery of 

goods. Antar betang made one part of the wedding 

procession. In the past, the two bride and groom did not 

know each other so inter pinang quite complicated in the 

implementation, due to matchmaking parents. Currently inter 

pinang one of the activities of the ability of men and women 

as the implementation. The moral message contained in the 

activity is a sense of responsibility and independence. But 

the implementation process itself cares about social and 

environmental tilted conditioned. Through the goods that 

become the delivery is one picture of the independence of a 

man and also a measure of sense of responsibility physically. 

Associated with mathematical connections then the event 

sees the various forms of delivery goods are the realization 

of geometric concepts and the sum and size of goods 

according to requirements is a counting operation in 

mathematics. The application of the summing concept is the 

addition of multiple operations. This means the sum of 

several items that link units such as dozen, kodi, unit length 

and one weight. 

The marriage is also said to be a reception. Through 

this celebration event allows the gathering of family 

members who are far or near. So in these activities can be 

the introduction of each member of one family to another, 

happening salam-shake marks of kinship and intimacy. The 

revealed moral message of togetherness, mutual respect, and 

friendship. Effects indirectly arise social awareness. While 

the relevant mathematical concepts are set and probability. 

Nasek peace is a meal together with a pair of brides 

after the match. The procession of the activities of the 

peacekeeping meal with the stages that have been arranged. 

The bridegroom first new bride. As well as the women give 

bribes on the part of men. The steps are from the existing 

dish, first take the rice, and side dishes with vegetables or 

sauce. The bride feeds into the bridegroom, and vice versa. 

Noting the ordinances of peace rice, it turns out that each 

stage symbolizes a certain moral message. Beginning with 

rice, because after all rice is the main food. It means that 

wives in life are expected to know to sort between the main 

and the complement. Bribe each represents learning to solve 

the problems of life together and social concerns more 

highlighted. Mathematical connections that can be raised 

here include the theory of the opportunity of taking the type 

of dish. 

Turning mats is an activity event for the bride after 

the first night passed. Most of the brides before the 60s, 

found by matchmaking. As a result, the bride has not known 

each other so to be shy. To reduce the shyness is placed side 

by side which is limited by the roll of the mat. Resulting in 

the bride is conditioned to be more familiar. The moral 

message that emerges is togetherness and mutual respect. 



Journal of Education, Teaching and Learning 

Volume 2 No 2 September 2017. Page Number 147-150 

p-ISSN: 2477-5924 e-ISSN: 2477-4878 

 

150 

 

Clearly also has an effect on social care. Relevant 

mathematical concepts are to wake flat, build side curved 

space, volume, area, and some other geometric concepts. 

Saprahan dinner or meal besaprah ie eating together 

as many as 6 people in a sitting position on the floor. This 

means that the available dishes should be as many as 6 

pieces, while the variety of side dishes there are 5 kinds, 

there are 2 spoons as well as while the rice is the staple food 

is in a large bowl (basin). All symbols of the numbers have 

their respective meanings. According to the early 

introduction of saprahan occurred at the time of king Sambas 

who have the idea that people remember and obey the 

worship by way of eating habits together. For that, the king 

reminded about the pillars of faith by eating together as 

many as 6 people, various side dishes, and kuahnya as much 

as 5 varieties that describe the pillars of Islam, and spoon 

prepared as much as 2 pieces that represent 2 times 

masyahadat. While a basin containing rice shows a leader 

who is ready to protect each member of his group. In the 

presentation of the saprahan dish, the waiter is 6 people 

sorted in the dish. The first waiter arranges the saprahan area 

and the order of saprahan that must be fulfilled. The second 

waiter brought hand-washing water and dishes. The third 

waiter brought rice. The fourth waiter brings a side dish and 

vegetables. The fifth waiter brings a drink of water. 

Belallek ie completing work in groups and taking 

turns for each member of the group. The work in question 

usually occurs in settling rice fields, because between the 

time of grass and plant seeds should not be in the old wantu. 

For example, Ahmad has a 1 hectare paddy field and the 

existing grass will be done by 10 people including Pak 

Ahmad and takes 2 days. This means that Ahmad is ready to 

clean up the rice field for the other (9 people) at another time 

with 2 days for each of those fields. Moral messages 

contained in the activities belallek is gotong royong, 

togetherness, 

Pacoan is an social gathering for weddings or other 

parties based on certain goods and who get it at the time of 

marriage. Pacoan system is similar to social gathering, the 

difference is there is no unplugging system. Pacoan name is 

adjusted to the name of the goods. For example, meat pacoan 

as much as 5 kg between Ahmad, Bujang and 8 others. The 

rule of the game is that if Ahmad has a party or a crowd, 

then Bujang and the other 8 are obliged to hand over 5 kg of 

meat each to Ahmad. Likewise, if during his time Bujang 

throws a party, then Ahmad and 8 other friends are obliged 

to hand over 5 kg of meat each to Bujang. This means each 

member of the meat pacoan gets as much as 45 kg from the 

other members. Associated with mathematics learning then 

the mathematical concepts that can be invested include 

summation and probability. While the moral message 

contained in it namely responsibility and mutual 

cooperation. Responsibility arises as a result of mutual 

bearing the mandate. While gotongroyong because the 

problem solving is done with the same lightweight principle 

and carry the same weight. 

Of the eleven kinds of local wisdom of Melayu 

Sambas ethnic, it turns out that has relevance to the 

mathematical connection that is kinship system, cikram, 

antar pinang, execution of marriage, waste, turning mat, 

saprahan, tarup, flour, and belalek. While ngukor and pacoan 

quite weak in terms of relevance to the mathematical 

connection. Nevertheless, all local Malay wisdom ethnic 

Malay Sambas each have a contribution in strengthening 

character education. 

IV. CONCLUSIONS 

The result of the research shows that there are 12 

local wisdom of Melayu Sambas ethnic that ever exist in 

social life, and that is still realized 10 local wisdom (except 

ngukor and pacoan). While the local wisdom of Malay 

Sambas ethnic who have relevance to the mathematical 

connection and strengthening the education of social and 

environmental care characters there are 10 kinds. To 

categorize and pacoan pertained weak connection relevance. 

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