The Effectivenese of Communication in Gayonese Culture Awareness

Joni MN, Aman Rima*

“Culture learning is the process of acquiring the culture-specific and culture- general knowledge, skills, and attitudes required for effective communication and interaction with individuals from other cultures. It is a dynamic, developmental, and ongoing process which engages the learner cognitively, behaviorally, and affectively[1]”.

A.      Gayonese Culture and The Language

According to the writer, language is a human tool for communication in conveying the intent and the human mind and language has an important role in the application of culture because the language is also a reflection of one’s personality or Native Speaker, and personalist is formed from its individual beliefs. Because words and phrases containing the value – the value of customary and religious norms that can form the character of the speakers, the fact is that almost no longer visible in Gayo society in particular and Takengon general population.

The Factor is expected from the customary norms and also Religion is existensi of hope both of these elements in order to maintain their identity and their intensity – each, as well as the reach of traditional core values ​​in Gayo Society of shame or “Mukemel[2]“.

The author of this opinion is also reinforced by Tgk.Drs.H. Mahmud Ibrahim in writing papers a day ICMI Seminar – ORDA Central Aceh which was attended by Prof. Darni Daud, MA, Rector of the University of Shiyah Kula Banda Aceh, and also attended by some others professor, held on December 25, 2010 in Off – in Central Aceh regional government office room, he said that the main value of existing indigenous people in Gayo is a shame “Mukemel” and the main value contained in the Religious adalah “Iman “.

Language is the main precursor to indicate existensi of culture that became the norm sipenuturnya intensity. So, when humans use language as a means of communicating with others, they must sangalah important attention to the condition and situation of whom, to whom and for what they are talking, also most importantly, they must consider the meaning of the sentence.

B.       Culture activity of Though

Culture is activity of thought, and receptiveness to beauty and humane feeling. Scraps of information have nothing to do with it. A merely well-informed man is the most useless bore on God’s earth[3]. What we should aim at producing is men who possess both culture and expert knowledge in some special direction. Their expert knowledge will give them the ground to start from, and their culture will lead them as deep as philosophy and as high as art. We have to remember that the valuable intellectual development is self development, and that it mostly takes place between the ages of sixteen and thirty. which is adjusted with the direction of regional development as well as potential areas concerned[4].

As to training, the most important part is given by mothers before the age of twelve. A saying due to Archbishop Temple illustrates my meaning. Surprise was expressed at the success in after-life of a man, who as a boy at Rugby had been somewhat undistinguished. He answered, “It is not what they are at eighteen, it is what they become afterwards that matters.”

Let us now ask how in our system of education we are to guard against this mental dryrot. We enunciate two educational commandments, “Do not teach too many subjects,” and again, “What you teach, teach thoroughly.”

The result of teaching small parts of a large number of subjects is the passive reception of disconnected ideas, not illumined with any spark of vitality. Let the main ideas which are introduced into a child’s education be few and important, and let them be thrown into every combination possible. The child should make them his own, and should understand their application here and now in the circumstances of his actual life. From the very beginning of his education, the child should experience the joy of discovery. The discovery which he has to make, is that general ideas give an understanding of that stream of events which pours through his life, which is his life. By understanding, I mean more than a mere logical analysis, though that is included. I mean “understanding’ in the Sense in which it is used in the French proverb, “To understand all, is to forgive all.”

In training a child to activity of thought, above all things we must beware of what I will call “inert ideas” — that is to say, ideas that are merely received into the mind without being utilized, or tested, or thrown into fresh combinations[5].

In the history of education, the most striking phenomenon is that schools of learning, which at one epoch are alive with a ferment of genius, in a succeeding generation exhibit merely pedantry and routine. The reason is, that they are over laden with inert ideas.

Education with inert ideas is not only useless: it is, above all things, harmful – Corruption optima, pessima. Except at rare intervals of intellectual ferment, education in the past has been radically infected with inert ideas. That is the reason why uneducated clever women, who have seen much of the world, are in middle life so much the most cultured part of the community. They have been saved from this horrible burden of inert ideas.

Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning.

Thus, the human can not be competent in the language if we do not also understand the culture that has shaped and informed it[6]. We can not learn a language if we do not have a consciousness regarding culture or culture, and how culture is related to our own first language, therefore it becomes very important to have cultural awareness, and intercultural awareness, in in maintaining the interaction of success when running an activity.

According to Poedjawijatna, Filsafat Pendidikan dan Manusia: 1987: 23, to strengthen the presence of the Idea does not appear in outward form but the original picture can only be in the portrait by the soul of conscience[7]. From the above explanation, the human and the traits of human nature can only be developed if it is inseparable from the human mind though that photographed a picture of life and become actualized in human activities interact with our fellow beings in seputarannya. So, if the concept of Natural and Scientific concepts can be combined as normal and the maximum achievement of purpose that has been carefully targeted to be run will not be contrary to the mind and the soul of man himself. And according to what is in the womb and cultural of Gayonese’s customs.

The Reading Sources:

1. A.L. Becker: “The linguistics of particularity: Interpreting superordination in a Javanese text.” Proceedings of the Tenth Annual Meeting of the Berkeley Linguistics Society, pp. 425-436. Berkeley, Cal.: Linguistics Department, University of California at Berkeley, 1984b.
2. S. Boisen, Y. Chow, A. Haas, R. Ingria, S. Roukos, R. Scha, D. Stallard, en M. Vilain: Integration of Speech and Natural Language. Final Report. BBN Systems and Technologies Corporation, Cambridge, Mass. Report no. 6991, March 1989.
3. Bolinger: “Meaning and Memory.” Forum Linguisticum 1, 1 (1976), pp. 1-14.
4. N. Chomsky: Syntactic Structures. The Hague: Mouton, 1957.
5. A.M. Derouault and B. Merialdo: “Natural language modeling for phoneme-to-text transcription.” IEEE Trans. PAMI, 1986.
6. J.A. Fodor: The language of thought. New York: T.Y. Crowell, 1975.
7. T. Fusijaki: “A stochastic approach to sentence parsing.” Proc. 10th International Conference on Computational Linguistics. Stanford, CA, 1984.
8. T. Fusijaki, F. Jelinek, J. Cocke, E. Black, and T. Nishino: “A Probabilistic Parsing Method for Sentence Disambiguation.” Proc. International Parsing Workshop ’89. Pittsburgh: Carnegie-Mellon University, 1989. Pp. 85-94.
9. F. Jelinek: Self-organized language modeling for speech recognition. Ms., IBM T.J. Watson Research Center, Yorktown Heights, N.Y., 1986.
10. W.J.M. Levelt: “The connectionist fashion. Symbolic and subsymbolic models of human behaviour.” In: C. Brown, P. Hagoort, and Th. Meijering (ed.): Vensters op de geest. Cognitie op het snijvlak van filosofie en psychologie. Utrecht: Stichting Grafiet, 1989. Pp. 202-219. [In Dutch]
11. S.P. Stich: “What every speaker knows.” Philosophical Review, 1971.

a)      NOTHING THAT DOES NOT GIVE THE NATURAL ADVANTAGES

b)     YOU WILL BE LIKE WHAT YOU MAKE TO DAY

(Created by: Joni MN, A.Rima, 2011)