Penelitian Hati Budi Melayu Sebagai Simbol Peradaban Masyarakat: Analisis Kata Fokus “Didikan” Berdasarkan Teori Medan Semantik

Research on The Malay Psyche as A Symbol of Civilization of A Society: A Study Based on The Focus Word “Education” Using The Semantic Field Theory

Abstract

Kertas kerja ini akan menghuraikan secara jelas pemaknaan akal budi dan hati budi sebagai simbol budaya dan peradaban masyarakat, dan definisi kedua-duanya. Akan diberikan juga definisi orang Melayu, falsafah pembangunan orang Melayu, dan pandangan alam sarwa jagat atau worldview orang Melayu sebagai latar tentang masyarakat Melayu. Juga akan dibincangkan komponen hati budi Melayu sebagai sifat teras keperibadian sosial Melayu secara arus perdana, dan kata fokus dan kata kunci yang menjadi tunjang hati budi Melayu, dengan tumpuan kepada kata fokus “didikan” sebagai contoh. Akhir sekali akan dihuraikan secara ringkas konsep hati budi Melayu dengan kepentingannya dalam aspek didikan dan tunjuk ajar. Kaedah kajian berdasarkan kajian teks terhadap pepatah, peribahasa dan ungkapan Melayu terutamanya Tenas Effendy (2004) Ethos Kerja, (2006) Tunjuk Ajar Melayu, Abbas Mohd Shariff (2004) Adab Orang Melayu, Ismail Hamid (1991) Masyarakat dan Budaya Melayu, dan Za’ba (1982) Perangai Bergantung Kepada Diri Sendiri, untuk menelusuri kata fokus dan kata kunci tentang hati budi Melayu. Teori keperibadian sosial (social character) oleh Erich Fromm (1942) digunakan untuk menganalisis sifat keperibadian Melayu, dan teori medan semantik (semantic field) oleh T. Izutsu (1964) God and Man in the Koran, dan S. M. Naquib al-Attas (1970) The Mysticism of Hamzah Fansuri, digunakan untuk membentuk medan semantik bagi hati budi Melayu. Teras hati budi Melayu ini merupakan pemusatan utama struktur keperibadian sosial kebanyakan orang Melayu secara arus perdana. Ianya terbentuk akibat daripada pengalaman asasi dan cara hidup yang dikongsi bersama dan menjadi simbol budaya dan pemikiran dalam peradaban masyarakat secara umum dan orang Melayu secara khususnya.

This paper will describe fully the meanings of the Malay mind and the Malay psyche as cultural and civilizational symbols of a society as well as the definitions of both of the terms. Definitions of the Malays, their concept of development and their worldview will also be described, as basis of the formation of their society. The components of their psyche forming the basis of their main stream social characteristics will also be discussed as well as their key and focus words, with specific focus on the term “education”, as an example of the discussion. Finally, a brief discussion on the importance of the Malay psyche and its impact on the processes of educating and upbringing of members of the Malay society. The research methodology is based on the textual studies of the Malay proverbs and axiology especially in the collections done by Tenas Effendy: Ethos Kerja (2004) and Tunjuk Ajar Melayu (2006), also Adab Orang Melayu by Abbas Mohd Shariff (2004), Masyarakat dan Budaya Melayu by Ismail Hamid (1991), and Perangai Bergantung kepada Diri Sendiri by Za’ba (1982). The method is to trace and describe key terms and focus words found in those texts. The theory of social character as formulated by Erich Fromm (1942) is used to analyse the social characteristics of the Malays, and the theory of semantic fields as formulated by T. Izutsu (1964) God and Man in the Koran, and S. M. Naquib al-Attas (1970) The Mysticism of Hamzah Fansuri, are used to formulate the basic semantic field of the Malay psyche. The semantic field of the Malay psyche becomes the main concentration of the formation of the social characteristics of the Malays. They are formed based on their shared experience throughout their history and become their cultural symbol and civilization, generally, and specifically to the Malays.