INTRODUCTION
Community development is inseparable from the participation of all members of society, both as perpetrators and as a target. A heterogeneous population, viewed from a variety of characteristics and the status it has, will affect the level of their participation in the development process, particularly the implementation of non-formal education.
Formal leader and informal leader (community leaders) have an important role, because in themselves they can give birth to a fundamental decisions for the benefit of the community or its citizens.
The decisions taken by formal leaders (such as village chief / headman) in a discussion forum or the 'tudang sipulung' a solid foundation as a written rule that can be applied to all the people who inhabit the villages / wards.
In regard to the implementation of non-formal education program, then citizens must have a commitment through concrete programs and integrated with development in other sectors. Due to the construction of the menitip beratkan on only one sector only, then other sectors will experience lag, causing the lead to jealousies kepakuman social, economic jealousy, envy, jealousy and others in public life.
Various community activities which is a reflection of the implementation of the rules that have been agreed, should be studied and examined, in an effort to get input on the role of the elements that exist in society in the implementation and development of non-formal education, and activities that have been agreed which related to non-formal education.
UNDERSTANDING LOCAL Wisdom
Local knowledge in foreign languages are often conceived as a local policy (local wisdom), local knowledge (local knowledge) or local intelligence (local genious)
Local knowledge is the attitude, outlook, and ability to manage a community on the spiritual and the physical environment, which gives to the community's resilience and ability to grow in the area where the community is located. In other words, local knowledge is a creative response to the geopolitical situation, geographical, historical, and situational that is local (Saini KM, 2005)
Local knowledge is a way of life and science and life strategies of intangible activities carried out by local communities in responding to various problems in meeting their needs (MOSA, 2006).
The system must include the fulfillment of their needs all the elements of life, religion, science, economics, technology, social organization, language and communication, and the arts. They had an understanding, programs, activities related to implementation to maintain, improve and develop the elements and how compliance requirements, taking into account the human and natural resources around them.
Wisdom LOCAL AND CULTURE
Local wisdom born and developed from generation to generation as if it survive and grow by itself. It seems there is no underlying science or technology. No education and training to pass on local knowledge.
Basically, humans create their cultural and social environment as an adaptation to the physical and biological environment. Habits, practices, and traditions passed down from generation to generation. In turn, group or race is not aware of where the legacy of these policies. The next generation conditioned to accept the 'truth' is about values, abstinence, life, and standards of conduct.
These individuals tend to accept and believe what their culture. We are influenced by custom and knowledge society in which we grew up and lived. We tend to ignore or reject what is contrary to the beliefs.
Anti-corruption education for example, need to explore and develop indigenous wisdom.Application of local wisdom in the wisdom-corruption education of local residents are expected to easily understand the meaning, danger, and corruption. In addition, they realize that their fathers had sublime teachings that truly appreciate your honesty, fairness, and integrity.
Sunan Kalijaga is an example of the teaching process and the guardians of local tradition, in the context of the spread and teaching of Islam. He wore kejawen ways easily understood among the Javanese who was still strongly influenced by Hinduism, Sunan Kalijaga not remove art and culture of Java. Values were clad in the color of Islam.Salvation prayer ceremony replaced the Islamic prayer. Puppet changed in such a way that does not stay away from Islamic law. Ilir-ilir song and Dandang Kalijaga Sugar composition, lasting up to now, thick aroma of Java. But both songs are full of propaganda values.
In Bugis, for example, is known culture 'siri'. In the lives of the Bugis, siri 'a principle element in them. Siri 'is the spirit, pride and dignity of the Bugis. None of the most valuable and should be retained in addition to siri ', self-esteem. He was an inspiration every step of the Bugis. Bugis people are willing to sacrifice anything for the sake of siri 'in their lives (Hamid Abdullah). A tort action against the culture of siri '. Culture minister, and to do right is the implementation of the siri '. In the Bugis people when the person called has siri '.
Wisdom, local knowledge existing in society should be explored, developed, and preserved in order to be included in the various activities of society, including non-formal education activities.
Wisdom LOCAL SUPPORT AS POWER non-formal education
The participation of the various elements in society in taking the initiative and host a non-formal education program is an invaluable contribution, which need attention and appreciation.
Various forms of local knowledge which is the carrying capacity for the implementation and development of non-formal education in the community:
A. Indigenous communities in the form of written rules about the obligation to learn, such as the obligation to follow the learning activities for citizens who are still illiterate.
2. Local wisdom in maintaining harmonious relations among humans, through mutual cooperation activities carried out in various community activities.
3. Local knowledge pertaining to the art. Certain Keseniaan has value to generate a sense of togetherness and keteladan and a sense of respect for the leader and elder people, examples of artistic culture 'sinrilik', keseniaan 'ganrang Bulo' and 'ma' sport '
4. Local wisdom in the recommendation system (not written), but agreed in a meeting attended by the elements in society, to realize the intelligence of the citizens, such as the obligation of citizens to know reading and writing when taking care of Identity Card and Family Card.
CLOSING
Implementation and development of non-formal education program tentunnya better and more successful, if it involves all the elements that exist in society. Local knowledge are the rules written or unwritten that is born of a collective agreement, such as mutual assistance culture, traditional arts, education for the citizens to follow the suggestion of illiteracy and literacy requirements for citizens to know that taking care of Identity Card and Family Card, a carrying capacity in non-formal education.
REFERENCES
Ministry of Social Affairs, 2006, Empowering Local Wisdom for Remote Indigenous Communities, Articles, Issue 20 November 2006, http / / www.depsos.go.id, accessed 2 April 2007
Saini K.M. 2005, "Local Wisdom in the current Global", in Mind, July 30, 2005 edition
Sudjana, HD, 2005, the Education Out of School Learning Strategy, London: Falah Production
By: Dra. Istiyani Idrus, M.Si (Teaching Staff Department of the State University of Makassar PLS FIP)
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