NILAI SOSIAL BUDAYA DALAM DUWA GAPPI (BAKAR BATU) MASYARAKAT SUKU MEE DI PANIAI PAPUA TENGAH
Abstract
The Duwa Gappii (Stone Cooking) tradition of the Mee Tribe in Paniai Regency, Central Papua, is a cultural heritage that embodies significant social, cultural, and educational values. This tradition is not merely a traditional cooking method but also a symbol of unity, togetherness, mutual cooperation, gratitude, and respect for customs that have been passed down from generation to generation. During the process, stones are heated to a high temperature and then arranged in layers with leaves, tubers, vegetables, and meat until the food is cooked through heat transfer. This practice demonstrates the application of fundamental physics concepts, particularly heat transfer through conduction, convection, and radiation.
Integrating the Duwa Gappii tradition into science (physics) education at the elementary school level provides students with opportunities to learn scientific concepts through experiences closely connected to their daily lives and cultural background. Learning based on local wisdom makes science instruction more contextual, engaging, and meaningful, thereby improving students' conceptual understanding while fostering pride in their cultural heritage. Furthermore, students are encouraged to develop critical thinking skills, observe scientific phenomena, and connect theoretical knowledge with real-life practices.
The findings indicate that the Duwa Gappii tradition reflects strong values of mutual cooperation, teamwork, responsibility, diligence, social solidarity, and spirituality, expressed through prayers and acts of gratitude before the ceremony begins. The tradition also serves as a medium for transmitting cultural values to younger generations and strengthening the cultural identity of the Mee Tribe. Therefore, Duwa Gappii has considerable potential as a learning resource that integrates science, culture, and character education. Its implementation in modern education supports contextual learning while contributing to the preservation of local cultural heritage and the development of students' scientific literacy in the twenty-first century.
References
Macmillan.
Asiyah, S. N., & Thohir, M. (2019). Ritual di Bawah Pohon Asam Mbah Gosang di Pasar
Peterongan Semarang. Endogami: Jurnal Ilmiah Kajian Antropologi, 3(1), 30-43.
Ayu, M. P. (2015). Perjumpaan Antara Injil Dan Kebudayaan Suku Dani Di Wamena.
Skripsi,Universitas Kristen Duta Wacana Yogyakarta.
Boelaars, J. (1986). Manusia Irian: Dahulu, Sekarang, Masa Depan. Jakarta: Gramedia.
Bräuchler, B. (2010). The revival dilemma: Reflections on human rights, self-determination and legal pluralism in Eastern Indonesia. The Journal of Legal Pluralism and Unofficial Law.
Durkheim, E. (2003). The Elementary Forms of Religions Life. Dalam Inyak Ridwan
Muzir,Sejarah Agama. Yogyakarta: Ircsod.
Elas, E. (2019). “Keunikan Acara Adat Bakar Batu Dan Noken Sebagai Daya Tarik
Wisata,Budaya masyarakat Di Papua.” OSF Preprints. May 3. doi:10.31219/osf.io/7f6hv.
Eliot, T. S. (1968). “Notes Toward the Definition of culture” in Christianity and Culture New
York: Harcourt Breace Jovanovich, 1968.
Jackson Geertz, C. (1992). Tafsir Kebudayaan. Yogyakarta: Kanisius.zak, Y. M. L. (2018).
Menolak Narasi Tunggal. Satya Wacana Universitas Press.
M. (2016). As wide asthe world is wise: Reinventing philosophical anthropology.
Columbia University Press.
Johszua, R. M. (1994). Sistem Politik Tradisional di Irian Jaya Indonesia. Amsterdam:
Universitas Leiden,
Koentjaranigrat. (2021). Beberapa Pokok Antropologi Sosial. Jakarta: Gramedia Pustaka
Utama.
Lowie, R. H. (1928). Incorporeal property in primitive society. The Yale Law Journal, 37(5), 551- 563.
Makatita, A. S., & Athoillah, I. (2022). Paradigma Dakwah Islam Terhadap Budaya Lokal
Masyarakat Papua: Integrasi Syariat Islam dan Budaya dalam Tradisi Bakar. Batu Pada Komunitas Muslim Dani." Jurnal at-Taghyir: Jurnal Dakwah dan Pengembangan Masyarakat Desa 4.2 (2022): 241-262.
Marde, C. S. M. 2018. “Pedekatan Penginjilan Kontekstual Kepada Masyarakat Baliem Papua,” Jurnal Jaffray 16, no.1 :25-54. Mead, H. G. (1943). “Mind, self and Cociety” dalam Siregar, N. S. S. Kajian Tentang Interaksionisme Simbolik. Perspektif, 1(2), 100-110.
Ngangi, C. R. (2019). "Konstruksi sosial dalam realitas sosial." Agri-Sosioekonomi 7.2 (2011) 1-. OFM, L. F. (2019). Kebudayaan Suku Hubla Lembah Baliem. Sekretariat keuskupan Jayapura.
Ritzer, G. (2012). Teori Sosiologis, Dari Sosiologi Klasik Sampai Perkembangan Terakhir Postmodern. Universitas of Maryiand.Degei Yonas, (2023). Nilai Sosial Budayadalam Barapen (bakar batu) Suku Mee di Paniai. Jurnal Penelitian Budaya dan Pendidikan, 10 (2), 123-135
Kementerian Pendidikan dan Kebudayaan. (2020). Tradisi Barapen Suku Mee: Kearifan lokal dalam Mesak Tradisional. Jakarta:kemdikbud.
Suku Mee Paniai. (2020). Budaya Barapen: Identitas dan kearifan Lokal. Paniai:
Pemerintah Kabupaten Paniai.
Wonda, W. (2018). Kearifan lokal Suku Mee dalam mengelola Sumber Daya Alam.
Journal Antropologi Papua,6 (1),45-58.
Yoku,O (2019). Tradisi Barapen Sebagai Simbol Identitas Budaya Suku Mee. Jurnal
Budaya dan Masyarakat,5(2), 8-90.
Pemerintah Kabupaten Paniai. (2021). Profil budaya Suku Mee. Paniai: Dinas Kebudayaan dan Pariwisata.
Institut Agama dan budaya Papua. (2020). Nilai-nilai budaya dalam tradisi Duwa Gappii (Bakar Batu) Jayapura: IABP.
Suryanto,A. (2017). Integrasi Kearifan lokal dalam Pembelajaran IPA. Jurnal
Pendidikan IPA, 4 (1),12-25.
Mee ,T. (2022) Peran Tradisi Barapen dalam Memperkuat Solidaritas Masyarakat. Jurnal
Sosiologi Papua, 7 (2),56-68.
Universitas Cenderawasih. (2019). Kajian Antropologi Budaya Suku Mee. Jayapura: uncen
Press.
