Embracing Cultural Identity in Education: Advocating for the Kaonak Greeting in Papua’s Schools
Introduction
The goal of this article is twofold: (1) to explore the meaning and the function of kaonak gesture and greeting followed by the sound of clicking fingers as one of the cultural ways of people addressing each other in Tanah Papua, and (2) to propose a cultural way of building personal character of young generation through school environment. My observation and some written resources indicate that kaonak gesture and greeting becomes audial and visible in various encounters among Papuans when they meet and separate either in actual or in virtual daily social practices. It is visible in the form of a symbol in some WhatsApp messages when people start and end a chat. Based on both observation and written resources I analyse the meaning and the use of kaonak gesture and greeting from the perspectives of semantic, pragmatic, and socio-culture. I found that this cultural identity is likely an appropriate way to use when people meet and leave instead of practising salim or hand-kissing tradition from different cultures that is currently used in most of the urban schools in Tanah Papua. It can be used together with a salim gesture interchangeably depending on a situational context where it is appropriate. It carries the meaning of ‘hi’, ‘hello’, ‘nice to meet you’, ‘how do you do’ when people meet while it carries the meaning of ‘see you again’, ‘good bye’, bye, when people separate. It functions as a symbol of solidarity, friendship, closeness, respect, and peace.
What is kaonak?
According to “Monografi Daerah Irian” (Irian Regional Monograph) by Kebudayaan (Indonesia), Proyek Pengembangan Media (1980) kaonak is both a gesture and a greeting when addressing a single person. However, when greeting a pair or group of people, it changes to kinaonak. The blog ZaPapua (2015) describes kaonak as a traditional gesture and greeting practised primarily by Dani people in Central Tanah Papua. The process of the kaonak gesture and greeting involves the following steps: when a guest arrives at a homeowner’s house, the homeowner extends his index finger (slightly bent), while the guest uses both his index and middle fingers (also slightly bent) to link with the homeowner’s finger. Both parties then pull their fingers together to produce a clicking sound, and both say kaonak after the click. Today, it is not only used by Papuans in Central Tanah Papua but alsoby many Papuans in different regions, such as Jayapura, Timika, Nabire, and other big cities Aulia, Sahib, Wijawanti, and Rahmawati (2024) indicate in their study that the Kaonak gesture and greeting holds five meanings: it symbolises closeness, respect for elders, peace, cultural identity, and the appropriate way for non-Papuans to approach indigenous Papuans.
What is salim?
Salim is a gesture where someone places the back of another person’s hand (such as a teacher’s, elder’s, or respected individual’s) on their forehead, nose, or cheek. In the context of Islam, many ulama consider kissing hands to be Sunnah, especially for respected individuals such as ulama, as noted by Mileneo (2023). Prayoga (2024) stated in his article that kissing the hands of ulemas, teachers, and parents is highly recommended in Islam because it is a form of respect for them.
This practice is based on a Hadith of the Prophet Muhammad, narrated by Abu Dawud. Thus, the salim gesture in Indonesia is primarily influenced by Islam, though local culture also plays a role in shaping the tradition. As Mowoka (2020) stated, salim originates from the integration of religion with local culture. An article by Merdeka.com (2023) also emphasises that Islam plays a major role in the salim tradition, especially in the context of kissing the hands of teachers and elders. Salim, or hand-kissing, is a traditional greeting in Indonesia, especially when greeting older individuals. In Indonesia today, the salim gesture is commonly used as a way to show respect to elders, respected figures, and teachers.
Kaonak and Salim viewed from cultural and education perspectives.
Culture includes language, beliefs, customs, codes, institutions, tools, techniques, works of art, rituals, and ceremonies, among other elements (Britanica, 2024) shared by a group of people from generation to generation. From this perspective we can say that culture and education are inseparable because they support each other to facilitate easier learning for students and how these students behave in their social interaction either at school or at society. In addition, kaonak and salim gestures and greetings are parts of a culture. In this case, kaonak and salim are cultural identities from two different cultures. Each cultural identity plays an important role in education as it shapes students’ sense of self-belonging, and understanding of the world. Altugan (2015) argues that knowing cultural background is crucial for learners, as ethnic, racial, linguistic, social, religious, or economic factors can lead to cultural detachment and a lack of motivation to study. Altugan also states that a learner’s cultural identity is a psychological adjustment that helps them focus on their learning.
Advocating kaonak gesture and greeting at schools in Tanah Papua
In Tanah Papua, the salim gesture is not very familiar among Papuan communities due to its origins in Muslim and Javanese cultures. Christianity is the predominant religion in Tanah Papua, and most Papuans are Christians. Therefore, the salim greeting is not widely known among Papuans. Today, some students in Tanah Papua (both Papuans and non-Papuans) are exposed to the salim gesture in formal school settings. However, not all Papuans are familiar with this gesture. Based on my experience as an English tutor at the SAGU Foundation, some Papuan students who are non-Muslims and from the Christian-dominated areas do not perform the salim gesture when greeting me, as it is unfamiliar to them. I once encountered a situation where a line of students was greeting me; one student who had been exposed to the salim gesture used it when greeting me, while one of the indigenous Papuan students behind, who was not familiar with the gesture, appeared confused about which greeting to use. To make him more comfortable, I used the kaonak gesture and greeting with him because it is a familiar gesture and greeting for most Papuans. From this experience, I learned that the kaonak gesture and greeting has emotional value, as it transformed the student’s confusion into a more cheerful and comfortable demeanor.
Based on my observations, I conclude that the kaonak gesture and greeting has the potential to create a more inclusive and culturally sensitive learning environment. The kaonak gesture and greeting can make Papuan students feel more emotionally comfortable, fostering closer connections between students and teachers and easing tensions in mixed classrooms of urban and rural students. In such an intimate atmosphere, some students from rural areas who are often shy and apprehensive about studying with students from urban areas become relaxed and enjoy being with each other.
I advocate that the kaonak gesture and greeting should be introduced and integrated into schools’ curriculum, starting from elementary to high school students, as it is a valuable way to teach the meaning and the function of the kaonak and how to perform it. Of course, there will be challenges when applying the kaonak gesture and greeting in educational environments. The first challenge is that in urban schools salim geture has been widely used so it needs time and goodwill from the school to introduce the kaonak gesture and greeting. The second is that it is unlikely to practice the kaonak gesture and greeting at the Muslim-based schools. However, it can be used if there is a goodwill from school to embrace Papuan identity as part of the multicultural nature of Tanah Papua where the Indonesian slogan Bhinneka Tunggal Ika (Unity in Diversity) may be applied
To address these challenges, the government, particularly KEMENDIKBUD (Ministry of Education, Culture, Research, and Technology), should play a key role. For the first challenge, they should collaborate with local anthropologists and hold meetings with the school head-masters to discuss the use of the kaonak gesture and greeting and assess its suitability for the educational character building. The second challenge could be addressed by introducing the kaonak gesture and greeting through school teachers and staff meetings and social media in order to make it familiar to people from diverse cultural backgrounds. In schools, both salim and kaonak gestures and greetings could be freely used, allowing students and teachers to choose the gesture and greeting that aligns with their religious and cultural backgrounds.
With these solutions, I believe the challenges can be overcome, and the kaonak gesture and greeting could be introduced throughout Indonesia, starting from schools in Tanah Papua. This would help Papuan students from the Christian-dominated areas feel more familiar and comfortable in their environment, as the gesture and greeting are culturally contextual for them, allowing them to blend in and feel relaxed.
Conclusion
In conclusion, the integration of cultural identity into education is vital for creating an inclusive and supportive learning environment. The “kaonak” gesture and greeting, deeply rooted in Papuan tradition, holds significant cultural and emotional value, making it a more contextually appropriate and meaningful form of gesture and greeting for Papuan students. Unlike the “salim” greeting, which is influenced by Muslim and Javanese traditions and may not resonate with Papuan cultural practices, the “kaonak” gesture and greeting fosters a sense of belonging, respect, and connection among students and teachers.
Given its potential to enhance cultural sensitivity and emotional comfort in classrooms, I strongly advocate for the replacement of the “salim” greeting with the “kaonak” gesture and greeting in educational settings across Tanah Papua. This shift would not only honor the cultural heritage of Papuan students but it also contributes to a more harmonious and inclusive educational environment. I urge educators, school administrators, and policymakers, particularly those within KEMENDIKBUD, to take action by integrating the “kaonak” gesture and greeting into the school curriculum and daily practices. By doing so, we can ensure that all students feel seen, respected, and comfortable in their learning environments, ultimately leading to better educational outcomes for all, particularly in character building of future generations.
References:
- Altugan, A. S. (2015). The Role of Cultural Identity in Learning. Educational Research International, 4(4), 123-132.
- Aulia, D., Sahib, M., Wijawanti, M., & Rahmawati, N. (2024). Cultural Practices in Jayapura: The Kaonak Greeting. Journal of Papua Studies, 12(1), 45-58.
- Britannica. (2024). Culture. In Encyclopedia Britannica. Retrieved from [website link].
- Kebudayaan (Indonesia), Proyek Pengembangan Media. (1980). Monografi Daerah Irian. Jakarta: Proyek Pengembangan Media Kebudayaan.
- Merdeka.com. (2023). Tradisi Cium Tangan di Indonesia, Asalnya dari Mana Sih? Retrieved from [website link].
- Mileneo, A. (2023). The Significance of Hand-Kissing in Islamic Traditions. Journal of Islamic Practices, 7 (3), 59-70.
- Mowoka, Y. (2020). Salim: The Confluence of Religion and Local Culture in Indonesia. Cultural Studies Journal, 15 (2), 234-245.
- Prayoga, H. (2024). The Importance of Hand-Kissing in Islam: A Cultural Perspective. Islamic Cultural Review, 19(2), 112-119.
- ZaPapua. (2015). Pengurus GIDI Toli dan Musala Baitul Mutaqin Berdamai dengan Salam Kaonak. Retrieved from [website link].
Author :
General English & IELTS Tutor
Tag:blog, kaonak, sagufoundation
