PAPER
WORK VALUES
Proposed to fulfill the assignment of Cross Cultural Understanding Class
Approved by Mr. Mulyadi, SS. M.Pd








Arranged by:
Rusmiati
Mamlu’ah
Zainollah
Khodaifah
Imam syafii
Miftahul arifin
Afidatul asfiyak
Nurul qomariyah
Mohammad siddik
Dinar vincy yunitaka b



STATE ISLAMIC COLLEGE OF PAMEKASAN
ENGLISH TEACHING DEPARTMENT
November 2009
CHAPTER I

A. Introduction
Work value is commonly meant as attitude, view, orientation or measurement which is determined in the human being. The term of work values could be different either in America or Madura. There are some fundamentals that become orientation even viewpoint of American. There will also be some differences and same term in American and Madurese work values. Those will be clearly discussed in the next chapter. American is well known in the term of American dream that became jargon. The readers will also know about the term of workaholics in America that may not be found in Madura.

Many Madurese work values are reflected and motivated by the values contained in the proverbs which live by generation from their ancestors. Prof. Mien A Rifai in national seminar of Madurese language said “it is about 2000 Madurese proverbs indicate their work values. Madurese is not afraid to die but afraid to get starvation (oreng madureh ta’ tako’ mateh, tapeh tako’ kalaparan). It indicates a submission of Madurese toward death because it is his initiative. On the other hand, it indicate that Madurese is afraid to get starve since starvation is caused by their own act. In which, they are not diligent and work hard so make them shy. Therefore, Madurese work whatever is and how heavy it is. If it doesn’t break the religion values, Madurese will not consider the work as a hard thing, profitless or contemptible. As long as it is not an immoral, the work is allowed. Some of Madurese characteristics which are impressed to the foreigners are about diligence, seriousness and will do work (de Jonge 1995).

B. The Problem of Discussion
What are the terms used in work values in America and Madura?
What are the distinctive terms used in America and Madura?

CHAPTER II
DISCUSSION


A. Bharenteng: Very Diligent

There are many proverbs that indicate diligence and seriousness to work of Madurese. Some of them are bhajeng (diligent), bharenteng (energetic), cakang (adroit), parekas (initiative) and tangghinas (act fast).
Madurese is capable worker (pelak) he can focus his mind to face the world (ce’ ngadhebba da’ lalakonna), know well the work (papa da’ pangghabayyanna) and never stop the work (tada’ emballa sabbhan are akobu’) with this value, Madurese seems to work continuously till it is finished.
American are capable worker since they seek the work trough Work School but they are not capable if have not Work School.
Beyond their capability in work, American is not as diligent as Madurese since Madurese work on their own initiative and American is in contrast, they work under the principle instruction.
Madurese know well the work. They are in expert. They never do useless work which is explored in proverb “metong sokona rangbirang, ajhuwal buja ka reng girpapas (selling salt to Phinggirpapas person). The proverb bharenteng is reflected by the way Madurese seeking the job They surely come to the place of work. It is explored in Madurese proverb “temon nangtang lalab”. Not all of Madurese can do the work well, such in proverb ‘mara perreng tale”, but also just seem in expert but in fact they can not do it well. By those proverbs, it is wished Madurese knowing their capabilities.
Madurese is not always in expert, it because of their unseriousness. It is caused:
- Atena jhan-jhan: They are confused and mainly want to get new job
- Palakona lamlam: They work slowly
- Lepek: They have weak body
The person with in those causes is such this proverb “alelet”, it determines t hat they walk slowly and caused the work is not finished.
The age does not influence the diligence and seriousness also the work spirit. It is reflected in proverb watowa kalanceng, sajan towa sajane kenceng. It differs to American, the old man does not work any more, They may have retired.

B. Kar-ngarkar colpe’: work hard

Diligence is not the one of Madurese’s work values that widely acknowledge. It is because their though to work hard for just a mouthful rice is also admired. It is said in Madurese proverb Kar-ngarkar colpe’. They attend to do something that rather unimportant and trial hardly to get something either it is little. No compatible work for them as long as it is halal. They never reject to be a pedicab driver, sate seller, farmer, port laborer, and any other hard works.
Madurese are advised not to avoid a hard job, je’ senggeih malarat sakoni’ nyopre ta’ kadhetengan kasossaan rajhe. While American is in contrast. They seem to prestige with hard work. They want everything they do is completely comfortable. Basically, as long as Madurese have power to work, they avoid to be a beggar. They are not tired to work under the sun shines and should have pello koneng. They have been examined and proved that they are able to endure to stay for long time abhantal ombe’ asapo’ angin. For these they could survive either it is in an extreme situation. Most Madurese work abhanteng tolang and ambha’ pate just to get something little. For that they must manage the outcome with naker kakan and ngakan asella are.
Poverty is not compatible for them as long as they have a job and could work hard to solve. No place for oreng thalmos (one who is lazy to work) but they are called as balattang, a sign of a lazyman.
In America, most of Americans are reluctant to get any job. They will choose the job that is appropriate for him. If the job is lower standard, they will think it over. They are afraid of feeling shy for friend or relative if the job is not noble. On the contrary, Madurese won’t think it over whether the job is noble or not. Above all, they can get job and get income from the job they had.
C. Nyaronen: Intentionally work

Madurese wants to do any work either it is difficult or easy, in dirty condition or clean, contemptible or noble, low or high income during the work is allowed. This attitude is very evident to unsuccessful people because of Modal problem in any business and uneducated man. That’s why they will receive low commission/salary happily than being suffering because of having no income at all. As this proverb “adhe’ berres jeghung e tana’, tadhe’ jeghung sabreng e kanase”
Madurese will not be reluctant to begin any work “nyaronen” that means of beginning something from a simple one. Because they have conviction that the activity they did frequently, it will become great and give any result for them. They will not do something unprofitable. For instance in trading, they begin from a very little modal in business. They did it seriously, as the result they get what they effort.

D. Bada Kettosanna: We Must Produce Something

Madurese people have principles that if they have a problem, they must look for some solutions to overcome it. If we have problem and we didn’t try to overcome it, so it can make us have many problems in our live. Madurese people will carry out various ways to overcome their problem although they not success on it, because they can to try it again. It is better than they didn’t do anything. It is suitable with Madurese proverb which say that “maskea mowa mon bada jharaba’na etendes keya”. Every people must have clearly purpose in their live. If their want to overcome their problem, they must have hard intention and good effort until they can found solution to overcome their problem.
Besides that if Madurese people have an activity, it must produce something that useful for them. Because of that they will think and plan their activity perfectly in order to get success. An activity which had been done without good planning just spend our time, less our energy and less much money but we get nothing from it. For unsuccessful activity, Madurese people said that “mara abujai tase’” or “name jhagung ta’ kalowar tongghul”.
Madurese people didn’t like to someone who didn’t finished their job completely. For example someone who cleaned plates, but he/she doing another job whereas his/her first job is not finished. It can make no one job which finished well. We must finished our job as well as possible, if we had been finished our job so we can doing another job in order to get outcome from our job. Every job which we do, must produce something or “bada kettosanna”. Madurese people hates someone who irresponsible with their job.
In facing some problem, someone must have good principle and brave to take decision. We aren’t permitted to followe someone’s opinion if it is not suitable with our opinion. In Madurese proverb treated this situation like “noro’ ghulina angen”. If we will become someone who easy to influenced by other people and afraid to take good decision so another people have a low opinion of us.

E. Jhak-ngajek : Cooperation

Cooperation in Madura is commonly defined as act together with Madurese proverb asaor mano’ or asaor pakse (together like bird). Cooperation will guarantee for successful and on the other hand if the society dispersed, Madurese express this case with marah paneppe’ esempai. It will bring them to the failure so Madurese that successful will be reached by unity.
Anthropologist said that cooperation is one of characteristics of society the has just developed in their civilization, it mean that cooperation in society is the first stage of culture and civilization development and it undergone by Madurese. Sarembe is the term of Madurese to express good attitude for workingb together in one family while solidarity of family is often expressed by ras-bharessen tan palotanan, les-bellesen sataretanan (help each other in one family). Cooperation in Madura is not only exist among family but also in society. They agree to work something together.
Most of Madurese aware to cooperate, so that they inherit their children to do so, and they also create common proverb tadha’ oreng jhareppen eserrop dhibi’ (no body can help him/her self). In cooperation they use the term ghante bata. It means that help can be given to every society who need it and it must be taking turn.
In the uptown cooperation attitude can be found in the case of jhak-ajhak. It means that society help somebody without wage, for example building house. They feel it as obligation while the host have to provide everything for the sake of its success involve providing meal and drinking for workers. This tradition is not exist in the downtown. They like to live individual so someone who needs a help has to pay.
Cooperation is not only exist physically but also realized by getting together in one place such as arisan (saving money by taking turn),kamrat (reciting shalawat),kolom(reciting al qur’an).
Cooperation is also realized with to’oto’, it means some one conduct party to get money by inviting all neighbors .Cooperation is also realized by helping some body who conduct wedding party or hajj party since the society realize that conducting party need much money so they contribute the house by giving money, rice or sugar.
Cooperation in America is not like cooperation which we talk above but it just exist in their business ,whether it is inside country or with the other country such as cooperation between America and Germany, it’s called bilateral cooperation while cooperation with many countries multilateral cooperation.

F. Bhume songenep ta’ abingker :
a. The transmigration culture of Madurese
Madurese is well known as people who often move from Madura to other areas. The movement processes can be transmigration or urbanization. Since formerly, Madurese likes alajâr (sail). The term of alajâr not only means that Madurese like to sail but it means that Madurese is accustomed to move to other places. If young Madurese who moved to other place, they are accustomed to be commuters where they worked even though their family were not willing in permitting them.
In moving to other places, it related to this term “bhume songenep ta’ abingker”. The term means that Madura isn’t limited by any area. This term appeared from the Madurese ancestors who suggested their family not only to be in Madura but also to have experience in other places (hijrah). This term as if became license for Madurese to be wherever they can get experience, find some jobs even just couple.
For result of the fact, Madurese used to have transmigration by arabut mangghâr (taking all members of the family and the wealth). For the sake of success, Madurese supposed to ngambâng kanyot (follow situation of the place where they transmigrated). Its term proposed that Madurese should be able to adapt with the environment.
Madurese who tried to adapt with the environment will always try like the native of the place where they stayed. The term then appeared that they should feel like tarata ěocol ka alas (feel like strange chicken at the jungle). Consequently, Madurese supposed not to be arrogant and emphasize their private interest.
However, the Madurese has unique term in transmigration. Whoever in out of Madura had intension to come back to Madura. Wherever they are, Madurese shouldn’t forget their hometown. At least, they can visit their family in Madura in order not to break silaturrahmi among Madurese. Madurese who stayed in Madura will always consider Madurese who stayed out of Madura as part of their family.
b. The transmigration culture of Americans
American has no specific term in transmigration. The process of transmigration of American is caused by some reasons. The reason could be family, geography, even economy reason. In addition, the reason is not commonly caused by the culture of transmigration on the reason of getting any job in where they went.
They tend to transmigrate in other places for the basis of their private reason. Therefore, you will not find the transmigration culture of American that intentionally for getting any job.

G. Socializing in Madura and America
As we know, Madura is generally known as agricultural island. That’s why, many Madurese have profession as farmers. They still make us of nature to be their income. Beside being farmer, Madurese also has a profession as teacher and fisherman.
Being farmer is more interested by Madurese more than being fisherman and teacher. Usually, someone who has become a teacher or a fisherman is still farming. Therefore, farming becomes entrenched in this island. It can create a cultural socialization that is very important to make solidarity, relationship and helping each other etc. it is because Madurese has high solidarity. They really respect each other. It can be seen in the reality around us, although a farmer is busy with his work, he still answers someone’s greeting that is passing near to him. And he usually use small talk. For example:
Someone is passing near to farmer, and he says: “Kelenon, ki’ ta’ ambueh, la nare’ pon”. “o bunten, nangkung nikah” the farmer answers. Then they will talk for about five minute.
Beside that, socializing between teachers, teacher and students, teacher and society and teacher and teacher and students’ parent us also done. They know each other. For example; socializing between teacher and students’ parent that talk about student’s problem. Therefore, they can solve the students’ problem together.
It is different and America. America is an advance country. Many people there tend to work in some officer, stores and factories. They respect to their time and the work discipline. It can refrain them from socializing either with their family or their environment. For example: an employee under pressure at work often cannot afford to respond to social calls and visits. Usually, they are as individual people, not as social people such as in Madura.
The differences of socializing between Madura and America is because of the time itself. American socialize and meet only in work environment that is for work relationship. And the time has been managed before. But not in Madura. The work in Madura are more flexible. And the rules are not be tied. That’s why, they can easily socialize each other. But not in America, the works are so structured. Thus, almost times have been managed for working. Moreover it also needs to work overtime. And there is little time to socialize each other.


H. Ngowan bakto: Time Management
The important of time management in Madura is expressed in proverbs which is becomes their characteristic, for example jha’ amberi pole (don’t delay any activities) it means that Madurese never postpone their job or their activity. Because they think that time is golden, so they must use their time as well as possible. Madurese said, someone who wasting their time will get lost. It can explore by some proverbs, such as dhala jaggur (till adult). It describes someone who cannot finish their study till adult. Another proverb is dhale abaru’ (deeply), this proverb describe a woman who doesn’t get couple till she is getting old. Those proverbs indicate some disadvantages for someone who late to act.
Madurese should be able to manage the time effectively, they must use their time as well as possible. Intercorrelation with American proverb Time is Money, Maduerese are demanded to ngijebhi bekto. Consequently it multiplay produce Madurese appreciate someone who work hard and talk less. It indicates diligence and effectiveness in working.
Another proverb which indicate the importance of well time management is akaramas sambi mandi. It means that Madurese like to finish two work at once.
In other side, Madurese suggest to work not in a hurry so they still have time to share each other in their routine work but it different from American. In America no time for something useless so they have special time to find special satisfaction and freedom from their routine work.

I. Jargon
Jargon is words or expression used by a particular profession or group of people and difficult for another to understand. It likes a character or symbols of people. Many kinds of jargons in this world. One person and the others have different jargon deepens on their style. For example, Madura will be zone of industry. It means that industry become a jargon of Madura.
Generally, work values in Madura do not have a jargon. They usually work just to be life. Sometimes, they do not get salary although they worked hard. It is the different between Madurese and American.
In America there is equality of opportunity to be successful that illustrated by Horatio Alger. He is novelist and write a book under the title “ American dream “. In ninetieth century, that book describe about poor people which became rich because of work hard, honesty and luck. When people can give a good job or have opportunity to develop creative and intellectual skills, it will influence to their positions and also their salary. In 1912 century, many poor immigrants came to the America to be able to rise their economic after they read that book. Today, this book just myth because many people still have difficulty to be rich in America.

J. Livelihood of Madurese and American
a. Madura
Most Americans are materially prosperous. They have a living standard higher than other places around the world. They live in a cultural center with modern communication systems. Americans believe strongly in maintaining the mass media and entertainment. They can be very self-centered and selfish, and do not care about other worlds, but they can also be very generous and likes to help people in need, also to understand what is happening in the world outside America. They are people who seem to constantly move and dictated by the career and the surrounding environment.
Although most Americans live in prosperity, according to statistics, the level of violence in American society, including the worst in the world. However, the average American does not usually experience violence in everyday life. Although the situation has changed dramatically in the last half century, racism has played an important role in American history.
b. America
Most of Madurese are agrarian professions. If there is an assumption in Madura livelihood very difficult, it is very true in accordance with the phenomenon of population. During this Madurese population, say can take only limited results of his farming income alone. Such as agricultural activities, the most dominant or most liked by residents include tobacco, corn, soybeans or green beans, and rice. The fifth plant variety that is the source of income.



























CHAPTER III

Conclusion
After getting understanding about work values itself, the writer then explain about the distinctiveness of Madurese and American culture about work values. Based on the explanation, we can conclude that there are some terms of work values in Madura and America. The results are:
a) Bharenteng: Very Diligent that has no much difference
b) Kar-ngarkar colpe’: work hard that also has no much difference
c) Nyaronen: Intentionally work that you will not find in America
d) Bada Kettosanna: We Must Produce Something, it look same
e) Jhak-ngajek : Cooperation
f) Bhume songenep ta’ abingker that America has no transmigration culture
g) Socializing in Madura and America that has different culture
h) Ngowan bakto: Time Management that find either in America and Madura
i) Jargon that existed in America not in Madura
j) Livelihood of Madurese and American look different













BIBLIOGRAPHY
Holidin. Cross Cultural Understanding. Malang: UMM Press
Ahmad rifai, Mien. 2007. Manusia Madura. Yogyakarta: Pilar Media
Levine, Bee R & Mara B. Adelman. 1982. Beyond Language. USA: Prentice-Hall