PROCEEDINGS. The 7 th International Conference on English Language Teaching, Linguistics and Literature

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PROCEEDINGS

The 7

th

International Conference on

English Language Teaching, Linguistics

and Literature

“Promoting Global Diversity, Partnership and Prosperity through

English Development”

September, 7

th

– 9

th

, 2019

ELITE

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ACKNOWLEDGEMENT

1. Dr. Bradley Horn (The Head of RELO - US EMBASSY)

2. Prof. Dr. Arskal Salim GP, M. Ag (Director of Islamic Higher Education, Ministry of Religious Affairs, The Republic of Indonesia)

3. Drs. Soeparto, M.Pd (Staff Khusus Menteri Bidang Komunikasi Publik dan Kerjasama Luar Negeri, Kementerian Pendidikan dan Kebudayaan Republik Indonesia)

4. Prof. Dr. H. Abdul Haris, M.Ag (The Rector of Maulana Malik Ibrahim, the State Islamic University of Malang)

5. Dr. H. Agus Maimun, M.Pd (Dean of Education and Teacher Training Faculty of UIN Malang) 6. Dr. Hj. Like Raskova Octaberlina, M.Ed ( Chair of ELITE)

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TABLE OF CONTENT

Acknowledgement ... ii

Table of Content ... iii

Venue Map ... iv

ELITE Board 2008 – 2022 ... v

ELITE Committee 2019 ... vii

Reviewer ... viii

Keynote Speaker ... ix

Run Down ELITE Conference 2019 ... x Summary Pararel Session ... 1-498

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ELITE BOARD 2018-2022

JABATAN NAMA INSTANSI/ PERGURUAN TINGGI DEWAN PENDIRI 1. Prof. Dr. Mudjia Raharjo, M. Si UIN Malang

2. Basri Zain, Ph.D UIN Malang

3. Dr. Ibnu Elmi A.S. Pelu, S.H, M.H IAIN Palangkaraya

DEWAN PEMBINA 1. Dr. H.A Umar, M.Pd (Direktur Kurikulum,

Sarana, Kelembagaan dan Kesiswaan

Madrasah)

Kementerian Agama 2. Dr. Didin Wahidin, M.Pd (Direktur

Kemahasiswaan)

KEMENRISTEKDIKTI 3. Drs. Agus Sholeh, M.Ed

(Kepala Subdirektorat Kelembagaan dan Kerjasama)

Kementerian Agama 4. Dr. Muhammad Zain, S.Ag., M.Ag

(Kepala Subdirektorat Penelitian dan

Pengabdian Kepada Masyarakat)

Kementerian Agama 5. Dr. Mamat S. Burhanuddin, M.Ag (Kepala

Subdirektorat Akademik)

Kementerian Agama 6. Drs. Iwan Yusuf

(Kepala Seksi Kerjasama Subdirektorat Kelembagaan dan Kerjasama)

Kementerian Agama 7. Dr. Amiruddin Kuba, MA

(Sekretaris Program 5000 Doktor)

Kementerian Agama

DEWAN PENASEHAT 1. Drs. Saadillah, M. Pd UIN Banjarmasin

2. Dr. Muhammad Zuhri Dj, M. Hum STAIN Watampone

3. Drs. Syauki, MA UIN Jakarta

4. Drs. H. M. Syafii S, M.Pd UIN Riau

5. Dr. Zainuddin, M.A IAIN Langsa

6. Dr. Huriyah, M. Pd IAIN Cirebon

7. Dr. Fahriany, M.Pd UIN Jakarta

KETUA Dr. Hj. Like Raskova Octaberlina, M. Ed UIN Malang

WAKIL KETUA Dr. Alek, M.Pd UIN Jakarta

SEKRETARIS Aridem Vintoni, S.Pd.,M.Pd IAIN Kerinci

WAKIL SEKRETARIS Afif Ikhwanul Muslimin, S.S., M.Pd UIN Mataram

BENDAHARA Meisuri, M.Pd UIN Lampung

WAKIL BENDAHARA Fitriyah Ismail, M.Pd IAIN Lhokseumawe

KOORDINATOR DAN ANGGOTA DIVISI: A. Divisi Perencanaan Program Organisasi

- Koordinator Abdurrahman HI Usman, S.Pd., SH, M.Pd IAIN Ternate

- Anggota 1. Irawansyah, M.Pd UIN Lampung

2. Jufriadi, S.S., M.Pd IAIN Palopo

3. Rr. Dewi Wahyu Mustikasari, M.Pd IAIN Salatiga

4. Nadiah Ma’mun, M.Pd UIN Semarang

5. Setyoningsih, M.Pd STAIN Kudus

6. Dini Irawati, M.Pd IAIN Samarinda

7. Yuwin R. Shaleh, M.Pd IAIN Gorontalo

B. Divisi Humas, Kelembagaan dan Kerjasama

- Koordinator Yulian Purnama, S.Pd., M.Hum IAIN Purwokerto

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JABATAN NAMA INSTANSI/ PERGURUAN TINGGI

2. Abdul Muin, S.Ag., M.M UIN Banten

3. Raudhatul Haura, M.M.Pd., M.Pd UNISKA Banjarmasin

4. Dr. Dwi Fita Heriyawati, M.Pd Universitas Kanjuruhan Malang

5. Fera Zasrianita, M.Pd IAIN Bengkulu

6. Rostanti Toba, M.Pd IAIN Samarinda

7. Srifani Simbuka, M.Educ. Stud., M.Hum IAIN Manado

C. Divisi Penelitian, Jurnal dan Publikasi

- Koordinator Dr. Umar Fauzan, M.Pd IAIN Samarinda

- Anggota 1. Ismail Suardi Wekke, Ph.D STAIN Sorong

2. Chotibul Umam, M.Pd STAIN Kediri

3. Faisal Risdianto, S.S., M.Hum IAIN Salatiga

4. Abdul Halim, MA.Tesol IAIN Kendari

5. Rodi Hartono, M.Pd IAIN Kerinci

6. Dewi Nur Suci, S.S., M.Pd STAIN Kediri

7. Hidayah Noor, M.Pd UIN Banjarmasin

D. Divisi Pengembangan Sumber Daya Manusia (SDM)

- Koordinator Arif Budiman, S.S., MA UIN Yogyakarta

- Anggota 1. Rizka Safriyani, M.Pd UIN Surabaya

2. Lenny Marzulina, M.Pd UIN Raden Fatah Palembang

3. Nurlaila, M.Pd IAIN Lhokseumawe

4. Drs. Mosleh Habibullah, M.Pd STAIN Pamekasan

5. Kurniati, M.Pd STAIN Bengkalis

6. Yulnetri, S.S., M.Pd IAIN Batusangkar

7. Rahma Dini, M.Pd IAIN Palu

E. Divisi Pengembangan Kurikulum, Pendidikan dan Pelatihan (DIKLAT)

- Koordinator Nur Halimah, S.Pd., M.Hum IAIN Manado

- Anggota 1. Dr. Teuku Zulfikar, M.Ed UIN Ar-Raniry Aceh

2. M. Zaini Miftah, M.Pd IAIN Palangkaraya

3. Taufiqurrohman, S.S.,M.Hum UNISNU Jepara

4. M. Fauzan Ansyari, M.Sc. UIN Riau

5. Arina Shofia, M.Pd IAIN Tulung Agung

6. Anita, S.S., M.Pd UIN Banten

7. Djamila Lasaiba, M.A IAIN Ambon

F. Divisi Pengabdian kepada Masyarakat

- Koordinator Zulfitri, M.A IAIN Langsa

- Anggota 1. Sakut Anshori, S.Pd.I, M.Hum STAIN Curup

2. Juliastuti, S.S., M.Hum IAIN Palu

3. Dra. Siti Hadijah, M.Pd IAIN Samarinda

4. Reni Kurnia Sari, M.Pd UIN Palembang

5. Eka Sustri Harida, M.Pd IAIN Padang Sidempuan

6. Dr. Veni Roza, S.S., M.Pd IAIN Bukittinggi

G. Divisi Pendanaan dan Pengembangan usaha/aset Organisasi

- Koordinator Amalia Nurhasanah, S. Pd, M. Hum UIN Jambi

- Anggota 1. Indrawati, M.Pd STAIN Bangka Belitung

2. Dr. Imroatus Solikhah, M.Pd IAIN Surakarta

3. Abdul Haris Sunubi, M.Pd STAIN Parepare

4. Anis Komariah, M.Pd IAIN Manado

5. Rayendriani Fahmei Lubis, M.Ag IAIN Padang Sidempuan

6. Tuti Hidayati, M.Ed STAIN Meulaboh

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ELITE COMMITTEE 2019

Advisor Prof. Dr. Abdul Haris, M.Ag Dr. H. Agus Maimun, M.Pd Supervisor Dr. M. Walid, MA

Dr. H. Abdul Basith, M.Si Dr. H. M. Padil, M.Pd. I

Chair Dr. H. Langgeng Budianto. M.Pd Vice Dr. Hj. Like Raskova Octaberlina, M.Ed Secretary Dr. H. A. Nurul Kawakib, M.Pd, MA

Vice Ida Fitri Anggarini

Treasurer Dr. Marhayati, M.PMat

Vice Shobihatul Fitroh

Secretariat Muh. Syamsul Arifin, M.Pd Ikrimah Nurul Maulida Anindhita Enggar Dian Putri Public Relation Harir Mubarok, M.Pd

Ima Mutholliatil Badriyah, M.Pd Novita Cendy Zayyanatul Khusna Proceeding and Dr. Alam Aji Putera, M.Pd Publication Basori, M. S. Ed

Nurma Lailatun Nasucha Akbar Siti Anisa

Transportation and H. Iwan Sugiarto,SE. MM Accomodation M. Fuad

Doccumentation and Shalih Husni, M.Pd Nur Fitria Anggrisia, M.Pd Properties Lathif Abdul Razaq

Azza Jihad El-Wildani

Seminar Maslihatul Bisriyah, M.TESOL Dewi Sarifah

Menu Nur Hidayah Hanifah, M,Pd.I Wahyu Indah Mala Rohmana, M.Pd Nadila Khaqi Nurrany

ICT Agung Prasetiyo

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REVIEWER

1. Dr. Hj. Like Raskova Octaberlina, M.Ed 2. Dr. Dwi Fita Heriyawati, M.Pd

3. Maya Rizki Fauzia, M.Pd 4. Dr. Lulus Irawati, M.Pd

5. Dr. Erlik Widiyani Styati, M.Pd

6. Dr. Lestari Setyowati, M.Pd

7. Dr. Suhartawan, M.Pd 8. Dr. Teguh Sulistyo, M.Pd 9. Dr. Alek, M.Pd

10. Sakut Anshori, S.Pd. I., M.Hum 11. Afif Ikhwanul Muslimin, M.Pd 12. Dewi Nur Suci, M.Pd

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KEYNOTE SPEAKER

Prof. Dr. M. Arskal Salim GP, M.Ag.

Director of Islamic Higher Education, Ministry

of Religious Affairs, The Republic of Indonesia

Dr. Bradley Horn

The Head of RELO - US EMBASSY

Prof. Dr. H. Abdul Haris, M.Ag

Rector of Maulana Malik Ibrahim

State Islamic University, Malang

Dr. H. Agus Maimun, M.Pd

Dean of Education and Teacher Training Faculty

Assoc. Prof. Dr. Mohd Nazri Latiff

University of Sultan Zainal Abidin, Malaysia

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RUN DOWN

ELITE CONFERENCE 2019

UIN Maulana Malik Ibrahim Malang, 07-09 September 2019

Date

Time

Place

Agenda

07.30 – 08.15

Campus II, School of Post Graduate Program

UIN Maulana Malik Ibrahim Malang

Participant Registration

08.15 – 09.00

Pra-Event

09.00 – 09.05

Opening

09.05 – 09.10

Reciting Holy Qur’an

09.10 – 09.15

Singing the National Anthem of Indonesia

09.15 – 10.15

Speech:

1. Dr. H. Agus Maimun, M.Pd

2. Dr. Hj. Like Raskova Octaberlina, M.Ed.

3. Prof. Dr. H. Abdul Haris, M.Ag

4. Prof. Dr. M. Arskal Salim GP, M.Ag

5. Dr. Bradley Horn

10.15 – 10.25

Signing MoU

10.25 – 10.30

Praying

10.30 – 11.00

Plenary Session

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Date

Time

Place

Agenda

11.00 – 11.30

Plenary Session (Dr. Bradley Horn)

11.30 – 12.30

Lunch Break

12.30 – 13.30

Fellow Workshop Session

Room A

Small Talk Adds Value to the Second Language Classroom

(Andrea Mason)

Room B

6 Principles for Becoming a Model English Language

Teacher

(Candace Renaud)

Room C

Inquiry-Based Teaching in EFL: Fostering Awareness and

Critical Thinking Skill

(Christopher Vizcarrondo)

Room D

Practical Communicative Activities Promoting teh 6

Principles for Exemplary Teaching

(Devon Jancin)

Room E

Cultivating Curiosity to Enhance Student Motivation

(Kay Alcorn)

13.30 – 14.30

Fellow Workshop Session

Room A

Keeping Large Classes Engaged with Learning Stations

(Rachel Wang)

Room B

Making Writing Easier

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Date

Time

Place

Agenda

Room C

Using Dictation to Raise Grammar Awareness

(Sarah Ford)

Room D

Finding Common Ground: How I Use Structure and Syntax

to Reach ELLs

(Sean Ryan)

Room E

(Yuta Otake)

14.30 – 15.00

Plenary Session (Dr. H. Agus Maimun, M.Pd)

15.00 – 15.30

Plenary Session (Assoc Prof. Dr. Mohd.

Nazri Latiff Azmi)

15.30 – 16.00

Break

16.00 – 16.30

Plenary Session (Mr. Fahmi)

16.30 – 17.30

Business Meeting ELITE

Abdul Kadir Riyadi, Ph.D.

(Universitas Islam Negeri Sunan Ampel)

Sunday, 08

September 2019

08.00 – 09.00

Campus II, School of Post Graduate Program

UIN Maulana Malik Ibrahim Malang

Parallel Session

09.05 – 10.05

Parallel Session

10.05 – 10.20

Break

10.20 – 11.20

Parallel Session

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PROCEEDING

The 7th _{International Conference on English Language Teaching, Linguistics and Literature}

58

PESANTREN CULTURE: AUTENTIC ASSESSMENT MODEL

OF PAI AND ARABIC LANGUAGE IN INDONESIAN MADRASAH

Author: Raswan

Arabic Language Education Lecturer, FITK, UIN Syarif Hidayatullah Jakarta, Jl. Ir. H. Djuanda No. 95, Ciputat (021) 7401925, email: [email protected]

ABSTRACK

This article is the result of research and development model of assessment instruments authentic spiritual and social attitudes Arabic language material and moral theology at Madrasah in accordance with the demands of the curriculum in 2013 (K.13) and follow the model of schools as institutions that are considered managed to instill the values of those attitudes. The goal is to, first, develop models of assessment instruments attitude (spiritual and social) Arabic suitable and appropriate, second, to develop models of assessment instruments attitude (spiritual and social) Aqeedah Morals suitable and appropriate, third, looking for the possibility to make assessments in schools as a model of authentic assessment that can be made towards assessment of moral theology and Arabic, and the fourth, find the argument that the assessment of authentic moral theology and Arabic language at Madrasah need to adopt a system that is in boarding school(Pesantren). The measures carried out through four stages of development defining namely, designing, developing and disseminating. Results of this study are valid and applicable instruments applied in madrassah and able to sustain the success of the planting of spiritual and social attitudes as successful school student in boarding school education.

Key words: authentic assessment, spiritual attitudes, social attitudes, instruments, boarding schools.

INTRODUCTION

Islamic boarding schools have been seen as the most successful Islamic education institutions in learning Arabic and Islamic Education, especially moral character. Therefore many madrassas adopted the pesantren culture for the purpose of successful learning of the moral and Arabic aqidah. For example by performing congregational prayers every day, carrying out prayer in congregation, studying the yellow book, getting used to kiss the teacher's hand and so forth. The assessment model in the pesantren must also be applied when learning is done in an authentic style.

One of the characteristics of the 2013 Curriculum (K.13) is a typical standard of assessment, known as authentic assessment (authentic assessment)12_{which is a matching pair}

of scientific learning approaches as a standard process at K.13. The scientific approach will not be meaningful when it is not matched by authentic assessment and vice versa. The regulation governing the obligation to use this authentic assessment is Permendikbud no. 66 of 2013 which was later refined with the birth of the Minister of Education and Culture no. 104 of 2014, while the

12_{Another term for authentic assessment is}

alternative assessment. Some even say that 'Authentic Assessment' is the same as 'Class-Based Assessment'. (PBK); Class Based Assessment.

standard setting of the process is contained in Permendikbud No. 65 of 2013.

Authentic assessment requires a full understanding of the teacher as the spearhead of the curriculum. Without a comprehensive understanding of the teacher, this concept will not be meaningful at all. More worrying is the fact that the weak education standards among madrassas and Arabic language teachers and PAI in particular are areas of educational assessment. This was seen in the author's visitation in 2013 when conducting an assessment of the accreditation documents of madrassas in the South Jakarta area before being visited / assessed by a team from the School / Madrasah Accreditation Body, also known as BAN-S / M13_.

Another problem is the existence of madrassas and distinctive subjects (Islamic Education and Arabic) that have not been highly conceptualized by Kemendikbud as producer K.13. That is, the fact that the authentic assessment model that can be used as a model / model is difficult to find, for example, in training training, it is difficult to find examples of Arabic language assessment models that are served or even though there are examples of authentic

13_{The task of the DKI Jakarta Madrasah Accreditation}

Acceleration program, in collaboration with CTLD UIN Jakarta and SSQ C3 AUSAid.

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PROCEEDING The 7th _{International Conference on English Language Teaching, Linguistics and Literature}

59 assessments on PAI subjects but still floating from

trainers. The reality was made worse by other facts, many Arabic teachers and Islamic Education Institutions did not have the right educational background. Arabic language teachers are not from Arabic language education but from PAI, Syariah, BSA, Ushuluddin, da'wah etc. PAI teachers are not from PAI educational backgrounds but are based on PBA, BSA, Syariah, Ushuluddin etc. Of course this fact, is the first very strong reason that it is necessary or important to create an appropriate assessment model in the authentic assessment of Arabic language learning and Islamic religious education especially moral character.

Authentic assessment problems if analyzed consist of planning assessment, especially in terms of making authentic assessment instruments both affective, cognitive, and psychomotor. In addition, the understanding of the head of the madrasa (Kamad) with a background in Arabic or lacking religious education and understanding of weak judgments is a problem that cannot be avoided. So that Kamad can not provide optimal supervision even at a minimum even to the implementation of authentic assessments carried out by moral and Arabic aqidah teachers in the Madrasah he leads.

Therefore, the authors see that what is important to be studied is how is the authentic instrument model of Islamic Religious Education specifically moral and Arabic language in Madrasahs? And is it true that the assessment in Islamic boarding schools is a model of authentic assessment that can be used as a direction for assessing PAI and Arabic in Madrasas ?. Therefore this research is entitled "PESANTREN CULTURE: A Model of Authentic PAI Assessment and Arabic Language in Madrasas".

AUTHENTIC ASSESSMENT

THE CONCEPT OF AUTHENTIC

ASSESSMENT

Authentic assessment is seen as the oldest assessment in education and learning according to the Arabic version. Because since the time of ignorance this authentic assessment has been used for example in assessing the quality of poets, poets, in displays posted on markets such as the Ukadz market, as well as in riding and sports. The results of the literature work, the best seven were posted on the ka'bah known as "عبسلا تاقلعملا". While in its modern study authentic evaluations are thought to have begun to emerge since the eighth decade of the twentieth century, when first

applied in the United States, with the name The Assessment of Performance Unit (APU) (Abu Ubadah and al-Syahri, 2011: 10).

Authentic assessment in the modern world was born due to a change in the concept of education from behaviorism towards the theory of constructivist learning (ملعتلا ةيلمعل "ةيوينبلا" ةيرظن), and a new valuation method and approach was born known as the Performance Based Assessment (ءادلأا ءوض يف مييقتلا) or Authentic Assessment (يعقاولا / يقيقحلا / ليصلأا مييقتلا), a more popular term for this latest assessment in Arabic is ليدبلا مييقتلا which is literally interpreted as an alternative assessment (al-Mujahid, 2013: 243-244 )

Authentic words in Indonesian are interpreted as legitimate, trustworthy, unquestioned (doubtful); right; original (Team, 2008: 1242). The term authentic assessment is newer than the term performance assessment (performance assessment), and the term authentic assessment itself has only been used formally in the world of learning and assessment since 1998 by Archbald and Newmann (Palm, 2008: 7).

Meanwhile, as quoted by Palm from Kirst, authentic assessments are understood as "use of the assessment is intended to convey that the assessment of themselves are real-time extended criterion performances, rather than proxies or estimators of actual learning goals. other synonym are direct or performance assessment (Palm, 2008: 7) that the use of the term authentic assessment is intended to convey that the task in the assessment itself is a real example that is described by performance criteria, rather than proxy or estimator / estimate of the actual learning objectives. So Synonyms authentic evaluations are actually direct judgments or evaluations of examples of real performance.

Apart from the above definition, many other experts describe this authentic assessment. Among them, Authentic Assessment, which is interpreted by O’Malley and Pierce in Asrori et al (Asrori et al., 2012: 142). as an assessment that can describe student learning outcomes, motivation, learning acquisition, and attitudes towards classroom activities that are relevant to learning. In the same book, it is explained that authentic assessment is an assessment to measure students' knowledge and skills.

In Arabic authentic judgment is defined as " .ةننقم تارابتخا وأ ةيريرقت تاناحتما جئاتنب ديقملا ريغ مييقتلا

، قيقد مييقت وه

يموي لصاوتم ، مظتنم "which is an assessment that is not determined by a standardized test and is an in-depth, organized, continuous and daily assessment (Zain al-Din,

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2004: th). Another definition put forward by Wadi as "so" authentic assessment is an authentic assessment of performance / performance in a way that can reflect the level of actual student learning outcomes (Dawud, 2006: 92). . Another Arabic language assessment expert, al Abasy, suggests that authentic assessment is an assessment that asks students to explain their skills, knowledge and performance through meaningful product creation, activities that show important achievements, using high-level rational processes, problem solving, creativity, where it is requires a meaningful implementation of student activities, in other words authentic assessment is interpreted as a continuous assessment, guaranteeing students and teachers in determining decisions, and evaluating students' development by using different strategies than usual (Abu Ubadah and al-Syahri, 2011 : 11). Different from the usual is the character of authentic assessment, because it is different from the habit, the initial use will be seen as strange by some education stakeholders.

Formally, in Permendikbud No. 66 of 2013 (Kemendikbud, 2016) explained that educational assessment is a process of gathering and processing information to measure student learning outcomes that include: authentic assessment, self-assessment, portfolio-based assessment, replay, daily test, test midterm, final semester tests, competency level exams, competency level quality exams, national examinations, and school / madrasah examinations. Authentic assessment in K.13 is one of the assessment models implemented. Furthermore, it was explained that authentic assessment is a comprehensive assessment to assess the input, process, and output of authentic learning and assessment carried out by the teacher on an ongoing basis. So authentic assessment is one type of educational assessment, has a main position compared to other types of assessment and can only be done by a teacher, meaning that if there is no teacher, authentic assessment cannot be done.

In K.13 the tasks clearly stated in the standards of assessment based on authentic assessment are observation, self-assessment, evaluation of friends and special journals for attitude assessment. For skills assessment using performance, project / product and portfolio test instruments. What was last developed by Abu Awwad which is not clearly explained is concept maps, presentations and conferences; although it could be included in the project but if discussed in more detail it would be more of a concern for

teachers as education practitioners. Strengthened by Permendikbud No. 104 of 2014 that forms of authentic assessment include assessments based on observations, assignments to the field, portfolios, projects, products, journals, laboratory work, and performance, as well as self-assessment. Self assessment is a technique of evaluating attitudes, knowledge, and skills that are carried out by students in a reflective manner. Educators can use peer assessment to strengthen authentic and non-authentic assessments (Kemendikbud, 2014: 3). In the previous candy observation was only a strategy of temporary attitude assessment in its revised edition, Minister of Education and Culture 104 observations of discussion, question and answer and conversation were techniques for assessing aspects of knowledge. Likewise, written tests besides assessing knowledge competencies can also assess skill competencies. Likewise Self-Assessment becomes a technique of evaluating attitudes, knowledge, and skills that are carried out by students in a reflective manner.

So authentic assessment is a comprehensive assessment (input-process-output, attitude-knowledge-skills), meaningful, reflects the real world (the assignment given is a miniature of the real world in everyday life), uses a variety of assessment strategies and instruments and has different characteristics from the usual assessment.

ISLAMIC BOARDING SCHOOL CULTURE

Islamic boarding schools are Islamic educational institutions that only exist in Indonesia with some characteristics including mosques or surau as teaching places, dormitory places for santri, kyai houses and yellow books as teaching materials and curricula, there are independence and obedience of santri to kyai and even kyai as always true and charismatic. Islamic boarding schools are very strong in instilling Islamic morality with an independent curriculum with 24-hour observation from clerics. Type of boarding schools are generally divided into salaf (traditional) pesantren, modern pesantren, and semi-modern boarding schools. It seems that pesantren that survive are those who are able to modernize their education so that the output of graduates is beneficial in the community with the dynamics of development in it.

Culture according to language means the mind; reason: results (KBBI 2008: 225). Culture originates from the word colere (Latin) in the English language culture which means to work the land, cultivate and maintain the fields. The word

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61 culture has an extension of meaning even to

human spiritual activities. So culture is not only related to the body but also includes the spiritual. Many definitions of terminology regarding culture, including (Kussudyarsana, 2008: 173): Koentjaraningrat (1978), defines culture as the whole idea and work of man who must be accustomed to learning, along with the whole mind and work. There are three forms of culture itself, namely (1) culture as a complex of ideas, ideas, values, norms and rules. (2) culture as a complex of human-patterned behavioral activities in society and (3) culture as objects produced by humans. Hofstede (1980, 1981), interpreting culture is the overall interaction of general characteristics that influence the group's response to its environment. Hall (1966), viewed culture as one that is commonly known by group members or clusters and they understand the limits. And Assael (1999) formulates culture as values, traditions, norms, habits, art, history and institutions from a group of people.

Culture is very influential on the way we carry out interactions and socialize with other members of the community. Culture is also a powerful tool to build motivation, lifestyle and choice of certain products (Kussudyarsana, 2008: 173).

The level of culture itself consists of three, namely the basic assumptions (basic assumptions), values (values), and cultural objects (artifact). The higher the culture, the easier it is to be observed, and vice versa, the lower the more difficult to observe. The last level of culture of the instructor is the strongest resident in a society. For example, the belief that is believed in Western society is freedom, therefore in dressing even the impression of freedom is very prominent. Many cultures are shifting rapidly such as food, clothing, music trends, cars, property styles etc. On the other hand there is a relatively fixed culture and some tend to change. What remains is family values, marriage, future, and death. Javanese beliefs about the spirit of the deceased will still be around the house, therefore there are traditions of 3, 7, 40, 100, 1000 days, as well as when spirits will be blown, then a seven-monthly event is held. For the Chinese people still continue to apply the position of a profitable day, a good home location because there is a connection with fortune (Fengshui) or the relationship between birth and sustenance. Like almost every housing there is no number 4 or number 13 (Kussudyarsana, 2008: 174).

Islamic boarding schools have a culture that no other institution has. Among the special

features inherent in Islamic boarding schools are first, yellow books as learning material and even final knowledge and cannot be replaced under any circumstances. The yellow book becomes a holy book which is considered a source of truth as the Qur'an even though its position is not the same as the Qur'an. The name of the yellow book itself comes from the color of the paper used in printing the books namely yellow. In Arabic the term kitab kuning is translated as ءارفصلا بتكلا, the word ءارفصلا itself comes from the word رفص which means zero (0) or blank. Secondly, the kyai is the central power of the pesantren which is assisted by several senior santri and their own clerics to teach religious knowledge to their students. In addition to the clerics, other elements of pesantren are santri as students who study at pesantren, pesantren in the form of buildings containing rooms occupied by santri in one room filled with 5-10 santri and learning material known as the yellow book above. Third, learning methods, many learning methods are applied in Islamic boarding schools, but the most common are the bandongan and sorogan methods. Fourth, traditional Islamic boarding schools do not use a classical system where each level of santri is classified according to their abilities. All santri both large and small are placed in the same study room, following the learning delivered by the clerics. Usually students who already feel smarter or more senior sit in the rear position while new santri are usually closer to the clerics (Gazali and Malik, 2009: 299-300). The junior santri will only attend the first and second lessons (the beginning) while the senior santri is continued until the end of the kyai learning.

The divisions in Islamic boarding schools are naturally in accordance with the level of the book which is dare to be followed or even able to be understood by the santri (Jamaluddin, 2012: 130). For example for the science of nahwu, the Ajurumiyah book is the first stage of the book, the second stage Imrithi, the third stage of the Mutammimmah, the fourth stage of Alfiyah and the fifth stage of mughni labib and so on. There are also types of boarding schools that have used classes as modern or semi-modern Islamic boarding schools.

The experts pointed out that there are five requirements for boarding schools that are compulsory namely clerics, boarding schools, mosques, santri and yellow book learning. The mosque is not only a place of worship but also as a learning space for santri and kyai even used for other santri activities such as muhadharah, intelligent sciences etc. (Jamaluddin, 2012: 131).

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According to research, the characteristics of pesantren compared to other institutions are 1) there is a close relationship between santri and kyai even ustadz plus kyai families. 2) there is obedience of santri to kyainya. 3) the life of independent santri and full of simplicity. 4) there is a spirit of mutual cooperation and full of brotherhood. And 5) lifestyle students are very disciplined and do a lot of recitation (a kind of special fast) (PPK et al., 2009: 27).

Looking at the existing system and educational culture, the pesantren culture is essentially a legacy of Indian education styles. Before coming to Islam, this system had long been used in Indonesian education in general in order to spread the teachings of Hinduism on Java. This system was later adopted by scholars to facilitate Islamic studies in the community. So that there are many terms in Islamic boarding schools that come from Indian not Arabic like langgar in Java, surau in Minangkabau, Rangkang in Aceh. (Kholil, 2011: 301).

Because the pigur kyai is very thick in the tradition of the pesantren, it is not uncommon for a region to be named a lot by the name of the area's kyai (Kholil, 2011: 298-299). While some of the principles of the pesantren itself are theocentric, voluntary and devoted, wisdom, simplicity, collectivity, organizing joint activities, guided freedom, independence, a place to seek knowledge and service, practice religious teachings, without a diploma and blessing of kyai. (Kholil, 2011: 328).

Islamic boarding schools also have rules, some of which are Islamic boarding schools (Kholifah et al., 2014: 6-7): (1) You may not wear pants, especially jeans, (2) Use white gloves and clothing when following the recitation (3 ) You may not own, maintain or carry items that smell of porn, (4) No Narcotics, (5) Do not drink alcohol, (6) No smoking, (7) Do not have fights, (8) Cannot leave without permission, (9) There is no relationship between the opposite sex who is not muhrim (communication / courtship), (10), Santri must be disciplined not to commit immoral acts inside or outside the pesantren, (11) Limit on parents' visits (no more than 3 days), (12) Must use santri attributes, and (13) sanctions are given according to the level of violations committed.

That is the pesantren which has distinctive characteristics and is not owned by other institutions. More precisely Islamic boarding schools are institutions that are very strict with moral education and on the one hand they may be sometimes overdone. But that is the approach that is used and believed by all who are related to

pesantren. Such as listening to music is considered unlawful, even though according to fiqh, the law varies, but that is the belief that is instilled in the pesantren.

From the explanation above, it can be concluded that the pesantren culture is the work of 'human' pesantren both concrete and abstract. Starting from thoughts, norms, languages and even to objects produced by humans. Abstract culture is more firmly settled in a society and conversely a concrete culture is the highest culture of a society. Among the culture of boarding schools are methods, teaching materials, assessment methods and assessment instruments and so on.

LEARNING METHODS

The learning methods applied by the boarding school in general are sorogan, bandongan and musyawarah. Sorogan is a special individual learning method for new santri, new knowledge, with the way the santri offered a book and the cleric gave an example of how to read it and the students repeated the reading exemplified by the guidance of the kyai until the santri was truly able to read correctly. For students who are smart, other material is considered higher. The bandungan or halaqah method is done by means of the clerics delivering a book by reading it, the santri hold the same book as the kyai, then the kyai translates the words of the contents of the book and continues by giving explanations and contextualizing the contents of the book with new events. While the santri only served dumbly (listening) and were not allowed to ask in the slightest, the most important thing was that the students listened well. Usually performed on students with advanced abilities (above beginners). Deliberations are carried out on high-level santri, where this method is the same as the seminar method which requires santri to study their own books and the clerics only provide a modest guidance. The point is the clerics are more passive and conversely the santri are more active (PPK et al, 2009: 28-29). Another method in teaching in pesantren is memorizing or muhafadzah by means of menghfal a certain text with the guidance and supervision of an ustadz / kyai (Luthfi, 2014: 27).

While Hairani summarizes the learning methods of clerics in boarding schools it becomes very clear that the method is first divided into two, namely individual methods and group methods. From the individual methods there are sorogan methods and memorization methods. While the group method consists of bandongan and halaqah,

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done by the clerics reading and explaining while the students are listening and taking notes. Memorization is done by memorizing several books in the form of stanzas or natsr. Bandongan / weton is a public lecture between 5-500 santri with kyai activities reading and explaining while santri listen and take notes. And halaqah / musyawarah was conducted with intensive group discussions (Intensive Grouf Discussion: IGD) between 5-20 santri where the kyai gave one topic while the santri prepared, discussed with santri friends and then discussed with the kyai (Raihani, 2011: 39) ... Method- this method was carried out in salaf / traditional pesantren and some methods in postmodern pesantren while in modern pesantren were not familiar with the method. the method used has used a modern learning pattern that adheres to active santri learning.

So the teaching method in salaf pesantren in particular is sorogan, bandongan, halaqah (deliberation) and memorization. While in modern Islamic boarding schools, of course, it has been varied with classical learning methods in accordance with the development of the existing era.

LEARNING MATERIALS / LEARNING SCIENCES

The knowledge learned in Islamic boarding schools is very distinctive, including tawhid, fiqh, and various problems you have. The book used is "yellow book" originating from the middle east, which consists of matn, syarah and hasyiah. The book of matn contains only a brief and solid description, of course very thin, syarah contains a longer explanation, more than what is in the matn. While hasyiah is a book that contains criticism, comments, revisions and various expert opinions (scholars) regarding the things that are in the book of matn and syarah (Sayono, 2005: 58). The science that is not less important is being taught tools such as nahwu, sharaf, balaghah, mantiq and so on.

Hairani classified the knowledge taught at the pesantren into two, namely knowledge about God and Humans. Divinity comes through temporary revelation of humanity through reasoning. Where God creates human beings with all their potential and God is also the source of knowledge. Knowledge about God is obligatory in a while knowledge about humanity is mandatory kifayah (Raihani, 2011: 40) .. Kifayah in question is sufficiently explored by experts in the field only.

There are four methods of exposure in the yellow books typical of the pesantren, first, the istinbathi method is the deductive method in describing religious propositions and then becomes a problem in fiqh. Second, the istqara'i method is the inductive method used in establishing the law. Third, the takwini method is a way of thinking to explain a problem by looking at the causes of the problem. Fourth, the method of jaddali or dialectic is a way of thinking that is raised from a question or statement that is debated (Sayono, 2005: 58).

If the curriculum in the salaf pesantren only uses yellow books, then the curriculum in modern pesantren is kitab kuning plus, the general (national) curriculum is supplemented by vocational (expertise). The differences between the two are also seen in the curriculum development process, namely as follows (Raihani, 2011: 66-67):

a. Traditional school boarding school: The goal is still implicit, both the vision, mission, goals and results of the curriculum are not formally written. Situation analysis is carried out by Kyai and / or ustadz on external and internal influences. External influences consist of Islamic values and traditions & demands and social needs. Islamic values and traditions consist of what Muslims must learn and the yellow book curriculum. While the influence is the beliefs of clerics and staff, staff experience in schools / boarding schools, available resources, students' expectations and educational background, and the function of Islamic boarding schools. The learning material chosen is the yellow books. Learning methods vary little. And the scoring system does not use formal assessment of the progress of santri and the curriculum.

b. Modern boarding schools: The goal is explicit both in terms of vision, mission, goals, and curriculum outcomes formally. Situation analysis is carried out by Kyai and / or ustadz on external and internal influences. External influences consist of Islamic values and traditions & demands and social needs. Islamic values and traditions consist of what Muslims must learn and the yellow book curriculum and other types of curriculum. While the influence is the beliefs of the clerics and staff, staff experience in the school, available resources, students' expectations and educational background, as well as the function of the pesantren. The learning material chosen is the yellow books plus general knowledge and expertise. Learning methods have many

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variations. And the scoring system has used formal and systematic assessments of the progress of santri and the curriculum.

The knowledge learned at the pesantren is the religious sciences using the yellow book curriculum by middle eastern scholars. That is specifically for salaf pesantren, for modern boarding schools coupled with general science and expertise. Learning methods in modern boarding schools are more varied with a rating system that is more towards formal / traditional / non-authentic assessment. Actually the assessment of the non-formal model is more authentic than the assessment in modern boarding schools that use formal / traditional / non-authentic valuation models. However, the assessment in modern Islamic boarding schools is not without authentic assessment, more than that he has combined authentic and non-authentic / traditional judgments.

ASSESSMENT METHOD

The valuation method in boarding schools consists of authentic assessment and traditional assessment. Interestingly, if modern and post-traditional pesantren combine authentic and traditional judgments, traditional pesantren only use authentic judgments. This authentic assessment, which has recently been heralded by the ministries of education and culture, looks at the limitations of traditional assessments in mapping student competencies, especially attitudinal and skill competencies. There is a lot of evidence that shows that student scores in the form of numbers produced by traditional assessment instruments are not in harmony with reality. For example students with 80 moral values but do brawls, lack respect with teachers, do not care about friends and so forth.

The most authentic assessment model of boarding schools is 24-hour observation by the clerics directly (Sholehuddin, 2012: 221). That is known in modern times with observation. With this observation the clerics can assess all aspects of spiritual, social, cognitive and even psychomotor.

However, there is a difference between the authentic assessment in the pesantren and what is being demanded by K.13. The difference lies in the development of the instrument and its implementation, if in the pesantren it is carried out without instrument planning then in K.13 it follows the already modern planning pattern, developed through the SKL-KI-KD-Learning Indicator. However the spirit of authentic judgment itself is actually more profound in

pesantren, sometimes in madrasas it is still limited to documents required as demands of k.13, and for various reasons the implementation is still not authentic. Even still found the development of authentic judgments that are not serious, so that the meaning and purpose of this assessment is far from ideal expectations.

STRATEGY AND ASSESSMENT

INSTRUMENTS

The assessment strategies developed in the pesantren are free observation, peer assessment, self-assessment, reward and punishment. While the authentic instruments that have been developed still follow the pesantren tradition and are not written. For example the observation strategy does not use an instrument reference in the form of written observation guidelines but based on the habits and traditions in the pesantren. There is no implicit self-assessment, but every santri is accustomed to respecting the more senior by calling with the addition of the word gus (Javanese) or mang (Sundanese) as a symbol of honor.

Likewise when meeting a cleric, santri will greet the clerics with a kiss of their hands and head down as respect. Santri do not dare to pass the front of the cleric's house unless they wear mandatory santri clothing in the form of sarongs, koko clothes and black cap. Even so, when a friend judges a problem in the attitude of one santri, the boarding school administrator will try to detect the problem by interviewing the close friends of the santri in question. If the modern pesantren has the obligation to use Arabic or English, to check students who violate and will be punished is another santri who will give a report. Once again the instrument has not been designed as the complexity of developing rubrics in the madrasa. But the spirit of authentic judgment really took root in the boarding school environment with simple, simple, clear and understandable criteria for all circles in the pesantren.

RESEARCH APPROACHES AND

METHODS

This study uses the research steps to develop a 4D model (four-D model). Activities in this model consist of defining, designing, developing and disseminating. At the define stage, the researcher conducts a theoretical study, interviews with experts, the best teachers in Indonesia specifically in the field of Arabic and Akidah Akhlak, the relevant ministry of religion, related Ministry of Education and Culture,

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others. The selected teacher is an Arabic teacher and Akidah Akhlak who are often involved in developing K.13 and making textbooks as well as student books K.13. The experts in question are lecturers and / or professors who are concerned with learning Arabic and morality.

In the design phase, the researcher analyzes Arabic KI / KD and class X morality as well as maps them into KD groups complete with learning indicators, then chooses only KD on KI 1 and 2 as research objects. After that the researcher designed the observation instrument and performance assessment of the KD and the indicators. Furthermore, the stage of development (development), the researcher made revisions and corrections to the instruments that have been made, showing the instruments to experts both Arabic and moral aql to be given input. From the input the researcher made a revision. After revision, the instrument is limited to duplication.

The last stage, disseminate in the form of trials and publications, researchers distributed questionnaires to assess instruments to limited respondents. For the results that can be trusted by researchers to conduct field observations, see Arabic learning and morality in class X both in

MAN and in MAS. After the questionnaire was filled out, the author conducted an analysis and revision of the instrument to further explore the wider public test. In this limited and broader public test, the researcher conducted two analyzes namely qualitative and quantitative analysis. Qualitative analysis is useful for improving instruments while quantitative analysis is used for experimental tests between experimental instruments and control instruments, namely those in teacher books and student books K.13. Then, both oral and written publications were carried out, oral publications were conveyed before Arabic teachers and morality so that Arabic language teachers and moral characters get exposure to authentic studies specifically for Arabic and deeper moral beliefs. While published publications are published in research reports to be submitted to the UIN Jakarta PUSLITPEN and published in international journals.

RESEARCH RESULT

MODEL OF THE ATTITUDE OF THE ARABIC AND AQIDAH AKHLAK

After going beyond the first test to the third test, the instruments for evaluating Arabic and the moral aqah are valid, as follows:

Instrument for Assessing the Spiritual Attitudes of Arabic Assessment Strategy : Observation

Instrument : Observation Guidelines Aspect of Assessment :

1. Aware of the ability to speak is delicious 2. Thanksgiving Favors Speak well and smoothly

No Statement Scor Total

1 2 3 5

1 Pray before and after doing something 2 Only use good words

3 Say a lot of thayyibah sentences 4 Maintain his voice by speaking useful

5 Greetings after and before the presentation and express opinions

6 Learn Aqidah Akhlak with a passion for mastering the world and strengthening faith

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Arabic Final Product Table 1 Instrument for Assessing Spiritual Attitudes of Aqidah Akhlak Assessment Strategy : Observation

Instrument : Observation Guidelines

Assessment Aspect : Confident of the perfection of Islamic faith

No Statement Scor Total

1 2 3 5

1 Pray before learning

2 Many say thayyibah sentences 3 Eager to learn

4 Showing cheerful individuals in learning 5 Nice to advise friends

6 Glad to be advised

7 Happy with studies / discussions about Islamic faith

Total

End Product Table for Morality 1

Instrument for Assessing the Social Attitude of the Arabic Language Assessment Strategy : Observation

Instrument : Observation Guidelines Aspect of Assessment : Be polite

1 2 3 5

1 Speak and behave subtly 2 Talk and behave well 3 Speak and behave patiently 4 Talk and behave with tolerance 5 Talking and acting helpful 6 Say thank you after getting help

7 Doing 3S (Smile, greetings and greetings)

Total

Arabic Final Product Table 2

Instrument for Assessing the Social Attitude of Aqidah Akhlak Assessment Strategy : Observation

Instrument : Observation Guidelines

Aspect of Assessment : Having strong faith in everyday life

1 2 3 5

1 Pray before learning

2 Many say thayyibah sentences 3 Eager to learn

4 Showing cheerful personalities 5 Nice to advise friends

Total

End Product Table For Morality 2

ATTITUDE ASSESSMENT IN ISLAMIC BOARDING SCHOOLS

Assessment of attitudes in boarding schools is a major part of the curriculum. Therefore the rules applied in boarding schools are very strict.

Let alone those who are unlawful, whose position is praying even if the nature is changed but can also cause harm, its existence is prohibited. The assessment applied was to continuously observe the students for 24 hours. This observation is

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violates will be punished according to the applicable rules. Want to be smart or stupid, whose child, what status will get punishment from kyai and boarding school management. Punishment is carried out in a variety of ways, including the caning sentence on the feet, cleaning around the pesantern, being humiliated in the general public and so on. The observations made have no longer seen the assessment rubric, but the system has been embedded in the santri and the clerics that things that are prohibited and things that can be done while in the pesantren are clear. That is the real authentic authentic valuation model.

ISLAMIC BOARDING SCHOOL CULTURE IN MADRASAS

In the view of Muslim society there is a strong belief that Arabic language education and Islamic education, especially the most successful moral beliefs, are pesantren especially in instilling morality, understanding and religious sciences. Nearly 99% of the da'is are pesantren alumni, not madrasah or Islamic schools. There is a direction of thinking about the lack of trust from the community, that the madrasa will be able to make students religious experts with the methods and systems that exist in the school / madrasah. Therefore many Islamic schools / madrassas have begun to apply the pesantren method in their education. However, not all styles of Islamic boarding schools can be applied. The solution is that many madrassas apply pesantren culture with some modifications to succeed moral and religious education.

This trend has begun to appear everywhere. Even this style is the main attraction to commercialize the madrasa in the midst of a moral and religious crisis among students. Some of the pesantren's culture even made a boarding system, but some only applied their culture because of limitations. Among the madrassas that apply the culture of boarding schools is the Serpong MAN. Beirkut is a pesantren culture that is intended: 1. Dhuha prayer

Prayer in Dhuha at Serpong MAN is done every morning. Especially for Monday the congregation takes place to replace the ceremony which is only done once a month. Dhuha prayer is applied to familiarize students with the sunnah prayer which is expected to become a daily habit until later students graduate from the madrasa. This activity was observed by all teachers in Madrasas. The

teacher and the head of the madrasa observe and become part of this prayer activity. 2. Prayers in congregation

Zuhr prayers and Friday prayers are held in congregation in the mosque / school / madrasah mosque with the guidance of the teachers. The teacher guides and gives an authentic assessment to the students. When students are still not correct in performing the prayer, the teacher immediately provides guidance / remedial at that time.

3. Memorizing al-asthma al-husna

Every student must memorize asma al-husna. Al-Asma al-Husna is memorized repeatedly before the first subject begins and is memorized before the prayer prayer is held. This activity also continues to get an assessment every time by the teacher together. 4. Tahfidz

Students are accustomed to memorizing the 30th juz and read it together after the congregational prayer is performed. This memorization is assessed as being progressed by the teacher on an ongoing basis.

5. Hiden class

Hiden class is an additional lesson hours outside the subject matter that is carried out before the first lesson begins. Guided by the teacher, each class implements the Hiden class with the scheduled material. Hiden class material consists of BTQ, Muhadhoroh, al-Yaumul ro Arobiyy, and English Day. This activity continues to get observations and judgments from the teacher, of course the assessment applied is an authentic assessment.

DISCUSSION

Based on the results of the above research, we can discuss that the products developed in this study consisted of instruments for assessing the spiritual and social attitudes of Arabic and morality. The product developed has surpassed the four main phases including the defining phase, designing, developing and finally the disseminating phase. First, the defining phase is carried out with a scientific study of authentic development and assessment research, while also conducting field studies in the form of interviews, observation and documentation studies in the field regarding development research. The literature review was carried out on various authentic research and development resource books both journals, books, power point slides etc. both in Arabic, Indonesian and English. Various books that are not found in bookstores, journals, etc., the researchers collect and become compilation of

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authentic assessment papers and compilation of development research papers.

Field studies are carried out by determining the best Arabic language teachers and morality in Indonesia, the best criteria are done by interviewing teachers who are directly involved in the development of the madrasa curriculum, from which Arabic language teachers and moral scholars can be competent in authentic assessment and Arabic content . After finding these names the researcher checked the Central Ministry of Religion about the truth of the quality of the teachers, after getting clarity that the teachers were the best teachers, the researchers conducted interviews, study documentation and direct observation to the teacher's teaching place. From the randomized teachers found various problems K.13 especially authentic assessment and what really becomes the teacher's needs. The researcher also conducted interviews and discussions with experts on Arabic language assessment and morality to perfect the design planning that had been made by the researcher.

Second, the designing phase, utilizing various information both from the literature review, expert interviews and searches in the madrasa, especially the best madrassas in the field of Arabic and morality researchers develop assessment instruments and the format of assessment administration. The assessment instruments that are designed are instruments for assessing spiritual attitudes and social attitudes of Arabic material and the odd class X morality in class X MA. The instrument design phase begins with analyzing the existing KD in the curriculum and the KD mapping in the syllabus along with the learning indicators. After the researcher re-analyzed the KD mapping then the researcher chose only KD-KI1 and KI-2 which became the object of this research. After the mapping is done, the authors design the instrument, and after review it is then duplicated as needed for the benefit of expert judgment.

Third, the developing phase, carried out through expert testing and limited field testing. Expert tests were conducted on two expert groups, namely experts in Arabic language education and moral akidah education. Each expert group consists of four to five experts. The expert test was carried out using the Dhelpi model, where experts did not gather in one room or place, but different places and times and each expert communicated with the researcher about the assessment of the researchers' design results regarding instruments of assessment of spiritual and social attitudes in Arabic and creeds that morality. The assessments

carried out are qualitative and quantitative. Qualitative is the input and expert records regarding the results of the researcher's design, while the quantitative assessment is the result of expert content on the instrument assessment questionnaire / rubric that the researcher base. After expert trials were carried out limited field tests to two madrassas, state and private, the number of field test respondents was limited to 4-5 respondents for each material. This limited field assessment consists of qualitative and quantitative assessments, qualitative assessments are the same as qualitative evaluations of different experts only assessments, while quantitative quantitative assessments conducted by experts are added with quantitative assessments of instruments developed by the ministry team in teacher books and student books. Ministry of Religion as a control instrument of instruments designed by researchers.

Fourth, the disseminating phase, this stage is done in three stages, namely 1) wider field testing, conducted in more than 6 Madrasas with respondents of at least 15 teachers, the assessment carried out is exactly the same as the limited test but the scope of respondents is wider. 2) implementation test / application in class, the results of instruments that have passed various tests are applied in the classroom, adjusted to the situation and condition of students in the field, whether it is appropriate or not, and what must be corrected. 3) publications, both oral and written. Oral publications as well as public tests in the form of delivering the results of this study in front of approximately 129 teachers from various madrasas to get more input on the development of authentic assessment. Written publications in the form of research reports and accredited national journals.

The product that has been produced by the researcher is only a model, where the teacher can reduce, add even replace if it is seen that this model is not right with the conditions in the field. The final results of this research product are separated between each competency, but in the real field as in the RPP and implementation of learning, each competency is an inseparable entity even coupled with the assessment of knowledge and skills that are not discussed in this study. This separation is done only to make it easier to see which model for each competency or domain is in accordance with the existing KI-KD. Surely the merging of each competency or domain must be adjusted to the KD mapping in the syllabus that has been developed by the Ministry of Religion.

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assessment consisted of formal and informal assessments. Informal assessment during the learning process. Formal assessments are carried out by UH, UTS, UAS, UKK, self-assessment, and evaluations of projects both authentic and non-authentic. Especially for Arabic material can be done by Deuteronomy Daily pertem with all the competencies that exist in all KD groups as well as the informal assessment can be recorded / recapitulated for each theme so that it is not too heavy for the teacher. While for morality because the theme is a lot or there are many KD groups, then once the UH can be done for 2-3 KD groups or themes as well as informal daily assessments can be recorded in the value book in the form of a recap per UH.

What was implemented in the pesantren was an informal assessment. If in a small traditional boarding school carried out directly by the clerics. While in traditional Islamic boarding schools with a large number of santri assisted by senior santri who are considered capable of guiding students below. In some pesantren known as rais ‘am and santri council. In post-traditional and modern Islamic boarding schools the assessment was carried out in collaboration with the Kyai with senior santri who did service at the pesantren after graduation and before going to their hometowns. So authentic assessment is actually an assessment that is always applied in pesantren, except in post-modern and modern pesantren that have combined authentic assessment and non-authentic assessment. The practice of authentic assessment has long been put into effect, therefore it is not excessive if the pesantren can be categorized as the right institution to be a model for assessing the spiritual and social attitudes of Arabic and morality in madrasas even in schools that are under the auspices of the ministry of education and culture.

CONCLUSION

From the results of the research and discussion of this research, we can conclude the following:

1. Authentic assessment instruments in the form of sheets / observation guides on the material for assessing the spiritual and social attitudes of Arabic in Madrasah developed in this study are considered appropriate to become models 2. Authentic assessment instruments in the form

of sheets / observation guides on the material for evaluating spiritual and social attitudes in morality in Madrasah developed in this study are considered appropriate to become models

3. Assessment in Islamic boarding schools is a model of authentic assessment that can be used as a direction for assessing moral and Arabic language in Madrasas. Providing that the assessment in traditional Islamic boarding schools is full authentic while the assessment in non-traditional Islamic boarding schools consisting of semi-modern and modern is an integration between authentic and non-authentic assessment.

4. Authentic assessment of morality and Arabic in Madrasahs needs to adopt a system that is in the pasantren with the fact that only with authentic assessment, attitudes toward morality and Arabic can be done while assessment using traditional models is only able to test students' cognitive abilities. This authentic model that creates the results of its assessment is accurate and valid with clear evidence of the spiritual and social attitudes of the santri in the real society.

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