Local Wisdom Anti-Hoax Values in Sundanese Proverb A Semiotic Approach

This study analyzed the wisdom values contained in Sundanese proverb that relates to anti-hoax values. This study was conducted to bring back character and philosophy of Sundanese community which contained in the Sundanese proverb, in order not to be forgotten and still applied in everyday life. The source of the data that collected in this study is derived from Babasan and Pribahasa Sunda Book. The method used in this study is a qualitative method with semiotic analysis approach of Roland Barthes. The purpose of this study is to analyze and describe anti-hoax values that contain in Sundanese proverb. The result shows that the proverb of Sundanese contains anti-hoax values. Those values are values of accuracy in reading Information and values of honesty.


INTRODUCTION
Sundanese society is a tribe who live in West Java, and this tribe is claimed as the majority tribe who live in this region. This tribe use Basa Sunda as a tool of communication, and they also use national language (bahasa Indonesia) when they interact with people from other regions. Since the development era, West Java become the most wanted region that people from other regions are willing to live and stay in Bandung (capital city of West Java). As a result, West Java become a region that experiences multicultural and acculturation of culture which effect to the originity of Sundanese culture. Acoording to Edward B Tylor (1871) as cited in Danesi & Peron (1999), define culture as a complex whole including knowledge, belief, art, morals, law, custom, and any other capability or habit acquired by human beings as members of society. Therefore, Sundanese society as the largest tribe in West Java might have vary in their culture since the acculturation of knowledge, belief, moral and custom with other tribes. Thus, Sundanese society as native people who live in West Java need to preserve their old cultural values so that their identity is still exist. The identity of Sundanese society is shown in numerous moral values and old saying (proverb) in the form of Sundanese culture. This culture have enriched the local wisdom that add the values as local identity. Local Wisdom is a combination of knowledge and traditions that are specific to a certain region, and that are passed on from generation to generation. Therefore local wisdom play a role as a local identity and also encourages a sense of pride in culture and proud of the region as it contributes to the development of national culture (Nasrudin, 2010:265

Local Wisdom
Lexically, the word local wisdom consists of the word local and wisdom. According to Oxford Dictionary, local (adj) means relating or restricted to particular area. Wisdom (n) means the quality of having experience, knowledge, and good judgment; the quality of being wise. Based on the dictionary meaning, local wisdom refers to experience, knowledge, and the quality of being wise in particular area. 'Being wise', according to Rahyono (2009) indicates that he/she has a good personality because he/she is able to create a situation that makes other people feel being appreciated. 'Being wise' means that he/she is able to cope with problems by using his/her intelligence. Therefore 'being wise' is a result of human intelligence that can be utilized by others as intelligence facilities.
In addition, the term 'local wisdom' used to be associated with term 'local genius', according to Wales (cited in Rahyono, 2009) local genius is defined as a set of cultural characteristics that owned by the society as a result of early life experiences. Yuliawati (2018) argues this idea indicates local genious is regarded as human intelligence obtained by a group of people through 'making meaning activity' toward the events that happend in life. Therefore, this intelligence, that is in the form of mutual understanding then becomes part of cultural character possessed by society.
Local wisdom can be interpreted as a form of intelligence that is owned by a group of society based on its experience. Therefore, local wisdom is a kind of share knowledge that become characteristic of a certain culture to guide people in society to act and to behave (Yuliawati, 2018). Moreover, Rahyono (2009) also explained that a nation's personality is depend on how strong is the local wisdom. If the power of local wisdom has faded away, then the nation's personality will fade away because local wisdom is a part of characteristic of nation.

Semiotic
The term semiotic comes from Greek word semeion, means sign or symptom.
Semiotics is a study about how meanings are made and how reality is represented, the Barthes sees sign as a system that consists of expression (E), in relation (R) to content (C). this system is symbolized as E -R -C. Barthes also argued that meaning is not statis but dynamic. Therefore, he introduced the concept of doubleness in meaning, that meaning consists in two level, they are primary system, or it is called as denotative meaning, formulated as E1 -R1 -C1 and secondary system, or it is called as connotative meaning, formulated as E2 -R2 -C2.. In the secondary meaning, the meaning can be expanded to expression (E2) or content (C2). Through secondary meaning that expanded content (C) or connotation, Barthes criticized society that everything which seemed reasonable in a culture, in fact it is a process of connotation. If the connotation become stable, then it turns to be a myth (message), and if the myth become stable, it turns to be an ideology (Yuliawati, 2018)

Sundanese Proverb
According to Satjadibarata (1945) as cited in Rosidi (2005:5), proverb (paribasa) is compilation of words which are arranged into speech expression that contain meaning of life experience or become advice. In addition from a linguistic perspective, Prawirasumantri (1973:39) explained that proverb is a kind of comparison that has To differentiate between sentence and proverb, Tamsyah (1994: 9 -10) explained the characteristic of proverbs, they are: 1. proverb has characteristic to compare or to personify; 2. proverb is an expression which has not real meaning; 3. proverb is a clause that close to the hearth of someone who expressed it.

proverb could not be changed as it has become 'pakeman'
Gandasudirja (1977:80) explained that proverb is an expression that has a fixed arrangement and consists of human life experience, it become an advice that has been stated by the ancestor.
Based on some definiton above, it is concluded that proverb is language expression in from of sentence which has not real meaning. Proverb contain some advice, and it is owned by a particular society based on the cultural values that passed from generation to generation and used as fondation for the society member to act and to behave.

METHODOLOGY
Based on the research questions above, this study applied descriptive qualitative method research. Qualitative research is a research which has purposed to describe and to analyze phenomenon, events, social activity, belief, perception, and individual or group thought (Moleong, 2007:7). The descriptive qualitatif method in this study is adapted with the theory of Roland Barthes semiotic model (1915Barthes semiotic model ( -1980 The data is taken from Pribahasa and Babasan Sunda ( meaning. Therefore, drawing conclusion based on the data interpretation to answer the reserach questions.

RESULTS AND DISCUSSION
As this research attempts to reveal Sundanese local wisdom through Sundanese proverbs, specifically those proverb which contain anti-hoax values. This research try to analyze and describe five Sundanese proverb that contain anti-hoax values.

Values of Accuracy in Reading Information
(1) Bobot pangayun timbang taraju Legs are heavier than shoulder The proverb, semiotically is a sign in a form of sentence (language) that need to be interpreted. This sign consists of one clause and it is a kind of declarative sentence.
This proverb has denotative meaning that to move the legs is heavier than to move the shoulder. Legs are the bottom part of human body that hold the weight of body, thus it is heavier to move the legs than shoulder which is the upper part of body do not hold the weight of body. Therefore, we need to be careful when we move the legs as it hold the weight of body.
This proverb has connotative meaning that we must think first before we act. That every single step needs to be done carefully. This connotative meaning tell us to think first before you click the button 'share' in social media. Think about what will happen next after sending the information, whether it is useful or useless, whether it is beneficial or detrimental to others.
The meaning of this proverb reflects the local wisdom of Sundanese society that carefulness is something must be considered. Moreover, in this digital era, the carefulness in reading and checking information is a must since a lot of information in cybership is easy to be accessed, but those information must be filtered first to ensure that the information is not a hoax. (2) Nyaur kudu diukur nyabda kudu di unggang Calling must be measured, saying must be gradually This sentence consists of two clauses and syntactically has the same pattern: gerund verbadjective, and it is a kind of imperative sentence as the subject is ellipsed.
This proverb has literal meaning, if we call someone we must be able to predict whether our voice is clearly heard or not, also when we talk or say about something must be slowly or gradually, not talking too fast so that other people would understand what we said.
This proverb has connotative meaning, if we speak about something, we must speak clearly and meaningfully. If we do not speak clearly, others would not understand our message, and if we speak meaningless, others would not listen to us. In this digital era, we must be able to read carefully about information that shared in social media, and try to understand the meaning of the information. By doing this, we would not be easy to share the information that we do not know the truth. Sharing information which the truth is daubtful is same as sharing hoax to the world. Meanwhile, Sundanese ancestors have kept this proverb as local wisdom to avoid hoax among Sundanese society.

Don't measure clothes as narrow as the body
This sign consists of one clause, the clause begins with the word 'don't' it indicates that it is an imperative sentence. According to Sundanese dictionary (kamus-sunda.com) the word 'ulah' means 'do not ', 'ngukur' means 'measure', 'baju' means 'clothes', 'sasereg' means 'narrow', and 'awak' means 'body'. This proverb has denotative meaning that if you are making clothes, you are not supposed to measure your clothes as tight as your body as it may cause uncomfortable to your body, or the clothes your wear might be torn when you move actively. Thus, this sentence literally give prohibition to wear clothes that as narrow as the body since it may cause uncomfortable to the body, hurt the body, or even tear up the clothes. The connotative meaning of the proverb is that we need to see things objectively, not only in one side. Neither in the side of clothes, nor in the side of body. In relation to digital era, this proverb gives prohibition to see and read information only in one source, we need to compare it with other sources. Thus we could believe that we have right information before we share it to others. If we only seeing information or problem in one side, the others could be in problem, fell uncomfortable, or even broke good relationship.
Definitely, the connotative meaning of this proverb reflects the local wisdom of Sundanese society which has been passed from generation to generation, it reflects Sundanese ancestors believe that being objective in seeing problem wiould avoid us in having problem with others.

(4) Kalakuan ngaliarkeun taleus ateul
The behavior of spreading itchy taro This sentence consists of one clause and categorized as declarative sentence.
According to Sundanese dictionary (kamus-sunda.com) the word 'kalakuan' means 'behavior', 'ngaliarkeun' means 'spread', 'taleus' means 'taro', and 'ateul' means 'itchy'. Sudanese proverb is familiar with the word 'taleus' (taro), a lot of Sundanese proverb mention it, and this proverb is one of them. 'Taleus' is a kind of tubers which contains itchy substances, sometimes it gives itchy to our tounge when we eat it too much, or if we touch its sap. Literally, this proverb has meaning do not spread taro carelessly, its sap contains itchy substances and make you feel itchy. Once you've got itchy, you want to scratch it, and it might leave scars.
Connotatively, this proverb tells if we find out that news / information is untrue we must not spread that information. In other words, we must not share hoax. Once the hoax spreading, it may leave scars to others who feel aggrieved. In fact, this proverb show local wisdom of how Sundanese society had experienced things like hoax long times ago, and this proverb appears to provide social rule in facing hoax. Therefore, this proverb is very meaningful in this digital era, to remind Sundanese society not to carelessly share information that contain hoax.

CONCLUSION
The description above concludes that Sundanese society has cultural values that could block them from spreading and creating hoax. These cultural values are regarding on the accuracy in reading information and the attitude of being honest. Actually, Sundanese ancestor had created myth about being accurate in reading information and being honest in social interaction, these myths are given in the form of verbal sign as proverb. These myths were created to teach or to approve the concept of anti-hoax values.
Semiotically, we also could interpret that in Sundanese's life philosophy the values of being careful in reading information and be honest are particularly important to increase awareness in fighting hoaxes. Therefore, Sundanese society must be able to preserve these myths to be able to fight hoaxes, especially in West Java. Eventhough, West Java society is multicultural, Sundanese is still as a majority, Sundanese society could influence other societies, or play role in transmitting anti-hoax values by applying these mythes in everyday life, in order to decrease hoaxes in West Java.