43
learning. Moreover, by feeling the happy atmosphere in learning, Papuan seminarians will be motivated to learn. As a result, good learning will lead them
to good jobs which improve their quality of life.
4. Papuan Seminarians Learn through Communal Activities
Merriam and Kim 2008 highlight the learning of non-Western adults which are communal, lifelong and informal, and holistic. In contrast to how
Westerners view learning as individual, non-Westerners tend to view knowledge as communal. From this communal perspective, learning is the responsibility of
all members of the community because it is through this learning that the community itself can develop p.73. It means that the knowledge gained is to be
shared. Additionally, non-Western cultures view learning as lifelong and informal. It means that learning is not only related to formal institutions, but it occurs in
everyday life and only ends when the learners die. Finally, learning is holistic. It departs from the notion that learning involves not only the mind but the body, the
spirit, and the emotions p.76. Papuans as part of non-Western culture tend to view knowledge as
communal. As defined by Boelaars 1986, Papuans are accustomed to doing communal activities. According to Mepa, the Bilai tribe in his village was
accustomed to working together in the farm. People also built fence, bridge, and path together by the command of their tribe leader namely Sonowi. Since the
Bilogai village did not have electricity facilities, the junior high school students also worked together to support their learning activities. They used to go to forest
44
in the afternoon to chop down some bamboos. Then, in the evening the bamboos were used to make lanterns to facilitate the Papuan seminarians learning activities.
More information about the communal activities of Papuans was stated by Boy pseudonym, a Papuan seminarian from Mamur village, Fak-fak regency.
The communal activities of Papuans in Mamur village were dominated by the activities which are done by men such as hunting for boars and “kus-kus” in the
forest. Then, women in the village gathered in a traditional house to cook the animals. Besides, if there was a marriage ceremony, people in his village would
gather and discuss about the price of the dowry named “benis”. After that, people in the village would try to earn money together to pay the “benis”.
According to Nem, Papuans who lived near the coastal area did not work as farmers. Most people in coastal areas worked as fishermen and palm choppers.
The fishermen used to do the fishing together in the sea since each ship could be filled by five fishermen. Meanwhile, the palm choppers chopped down the palms
in the forest and processed the palms into sago in a community. The experience of living around Papuan society also extends my
understanding toward the diverse culture. The societies around St. Paul House of Spiritual Formation lead into a conclusion that majority of indigenous Papuans in
Jayanti village work together to do the farming and breeding. They plant cassava, bananas tree, pineapple, guava trees, cocoa plants, vegetables, and coffee plants
together, while the breeders usually also breed the pigs together. Those explanations confirm that Papuans are communal people. They are
accustomed to learning and working in a community. Therefore, in order to
45
succeed the learning process of Papuan seminarians, the techniques which involve communal activities are needed.
B. The Importance of Drama Performance - Based Activities
The four dominant learning cultures of Papuan seminarians were proved by the study which was conducted. In addition, the experience of the writer in
teaching Papuan seminarians at St. Paul House of Spiritual Formation played the important role to support this research. Therefore, those four dominant learning
culture lead to the consideration to implement drama as the technique in teaching English which is suitable for Papuan seminarians.
The importance of drama performance as an instructional method for the Papuan seminarians’ English learning was established by the writer’s
experience and strengthened by 15 items of questionnaire. The findings are classified as followed:
1. Drama Performance Facilitates Papuan Seminarians to Develop
Confidence in Learning English
Drama performance provides the circumstances which facilitate Papuan seminarians to repeat English words and sentences. Certainly, these circumstances
assist seminarians to gain confidence through the drama rehearsals. They also develop their confidence through the drama performance in a stage.
According to Sorin, one of the research participants, performing drama was a good chance to develop his confidence. He stated that he always felt nervous to
speak in front of people. Yet, through drama performance he felt more confident
46
to speak because there were also some friends on the stage. Besides, he felt more confident since he did the rehearsal before performing the drama. Meanwhile, Boy
stated that his confidence in speaking English language was developed through performing drama. Before learning through drama, he always felt unconfident to
speak English. Yet, drama facilitates him to speak English in front of people. Therefore, his confidence develops gradually.
This understanding is closely related to the principles of Ignatian Pedagogy as stated by Kolvenbach 2005. As the foundation of Jesuit educations, Ignatian
Pedagogy deeply described the holistic approach which is implemented in teaching English for Papuan seminarians. Papuan seminarians had backgrounds as
students who feel the inferiority in learning. Hence, the action to be done is the opportunities to practice English in real ways through repeating English sentences
and performing English drama in front of the audience. By performing in front of audience, Papuan seminarians’ confidence will develop gradually.
Further, the evaluation and reflection which were described in Ignatian Pedagogy also played an important role in the learning process of Papuan
seminarians through “Jayanti Formative English 2014”. The Papuan seminarians in St. Paul House of Spiritual Formation did the evaluation and reflection every
day, especially at the end of the learning process. Besides, they also did the evaluation and reflection every Saturday night, specifically after the drama
performance. Through the evaluation and reflection, the Papuan seminarians could gradually develop their confidence, their ability to share idea and opinion,
and their English skills.
47
The opportunity to act through drama activities renders to the development of motor sensory of Papuan seminarians. As noted by Brown 2002, memory is
increased if the physical activities are stimulated through association with motor activity. Thus, it can be inferred that the action which is shown by the physical
movements in drama improves the Papuan seminarians’ ability to learn, especially in learning English.
Based on the study conducted through questionnaire items, there are two statements about drama performance and its influence to Papuan seminarians’
confidence. The seminarians’ attitudes toward the two statements mentioned above are stated in form of percentage as followed:
Table 1. The Seminarians’ Attitude Related to the Confidence No.
Statements SA
A D
SD
10. Drama performance provides
repetition in
pronouncing English words.
43 43
14 -
14. Drama facilitates me to improve
my confidence. 57
29 14
-
Form the table above, six of seven students choose to agree and strongly agree to the statement that drama performance provides repetition in pronouncing
English words. In contrast, there is one student who chooses to disagree to the statement. The positive result also found in the statement that drama helps them
improve confidence. Six of seven students support this statement by choosing to
