SHARIAH PRESERVE IN ALL SCHOOLS
(Jogja cases from 1998 to 2003') bambang s sulasmono 1. Preliminary
Schism between the education level of bureaucracy with the Provincial School of Management distinctively Christian in DIY on the implementation of religious instruction during the years 1998 -2003 is phenomenal for at least three reasons. First, the case was sticking out soon after the New Order regime collapsed as the fall of President Suharto's on May 25, 1998. Familiar with the "comfortable" situation because it is protected by government policy during the New Order of the fact it is quite disturbing many people, especially the distinctively school stakeholders. Second, the interference perceived by the stakeholders to be redoubled, because in such cases the schools were not only have to face to face fight? with the formal authorities, but also must deal with informal political forces (pressure groups and interest groups) in society. Third, the case was eventually 'as' boils down to determining the success of Law No 20 of 2003 on National Education System, which accommodates most of the political aspirations of Islamic religious education in this country. The fact that during the case of Yogyakarta, the distinctively private school administrators, managed to stem the desire of the parties concerning the subject of religion to impose its will, a lack of potential foster care for the implications of the provision of religious instruction which has now been published in the Law on the national education system.
2. Policy on Religious Education: Ideological Battle Area
Religious education policy continues (always/still/persistence) to be controversial in Indonesia,. Since 1949, when Indonesia National Parliament (BP KNIP) for the first time discussed the Indonesian Education Law, the issue of religious education (?) a subject of debate in parliament. Two main issues are the object the struggle are (a) religious education and (b) private schools. The debate about religious education took a lot of time because of differences in interpretation of how its implementation in schools and the depth of religious education in the state based on Pancasila. Heated debate occurred when they were about to decide whether or not the required religious education in government schools (Tilaar, 1995).
government schools. Fourth, in terms of mixing of boys and girls (co-education) should not be contrary to local customs and religious feelings of Sumatra. In the debate about religious education was the view expressed by Mr Christian. Tambunan which basically reminded of the importance of religious freedom in Indonesia based on Pancasila society.
In Law No. 4 of 1950 which was then produced, ultimately determined that: (a) In state schools religious instruction is held, the parents determine whether their children will follow the lesson, (b) How the implementation of religious instruction in public schools set up school the regulations set by the Ministry of Education, Teaching and Culture together with the Minister of Religious Affairs (ps 20). Explanation of article 20, among other things, that (a) whether a particular type of school giving religious instruction is dependent on age and intelligence of his students, (b) students who are adults may participate and establish whether or not religious instruction, (c) the nature of learning religion and the number of teaching hours stipulated in the laws of the type of school, (d) religious instruction does not affect the increase in the child class 1 .
Implementation of these provisions can be briefly described in the following description. Period of parliamentary democracy. After Law No. 4/1950 was issued, the government set up a Joint Committee composed of representatives from the Ministry of Religious Affairs and the Department of PP & K. The committee managed to put together the material which was then confirmed in a joint decree (SKB, January 1951), whose contents include: (a) religious education given from class IV People's School (Primary School), (b) In areas of the strong religious communities (eg in Kalimantan, Sumatra, etc.), then the religious education given from class I SR with a note that the quality of knowledge generally should not be reduced as compared to other schools religious education given from class IV; (c) In high school first-level and upper level (general and vocational) given religious education as much as two hours a week; (d) Religious education is given to students at least 10 people in one class and got permission from a parent / guardian; (e) The appointment of teachers of religion, the cost of religious education and religious education materials are borne by the Ministry of Religious Affairs.
Subsequently, in July 1951, Minister of PP and K together with the Ministry of Religious Affairs issued a joint regulation of religious education, its content:
(A) In each of the elementary and secondary schools (public and profession) are given religious education (art. 1);
(C) In a privileged environment, religious education can start in Class I and the time can be added according to need but do not exceed 4 hours per week provided that the quality of general knowledge for the schools should not be reduced lower than schools in other low- Another environment (Article 2, paragraph 2);
(D) In-school and junior high school level for both public schools and religious education profession were given 2 (two) hours of lessons in each week (Article 3);
(E) Religious Religious education is given by each student;
(F) Religious Education is given to something that has a class of students at least 10 (ten) persons who hold a kind of religion (Article 4, paragraph 2);
(G) Students in a class embraced another religion instead of being taught the things of time and students are even embracing religion is being taught, but did not get permission from their
parents to follow the lesson, should leave the classroom during class hours Religion (Article
4 paragraph 3).
Then, in 1952 came the 1951 guidelines for the implementation of the decree governing the supervision of the lessons of religion by the Department of Religion. Here there is a provision (Article 9) that "to partikulir schools, the management is based on a direct request to the relevant provincial office of religious education". In 1958, made PP. 32/1958, which in Article 5 states that the school is based on a religion or belief system should provide freedom of his students, civil servants and teaching staff to adopt a religion / religious beliefs different from that underlying the school.
Thus, since the early decades of the 50's until the year 1959, the national education carried out by PP and K Law 1950/1954 based on the spirit of the 1945 Constitution. In practice, in this age of religious education is managed entirely by the Ministry of Religious Affairs. Curriculum and teaching religious education in state schools performed very loose (class hours are relativel y low, the subjects of religion is not the setting of the classroom). While in private schools, its implementation varies depending on the attitude of the organizers.
Guided Democracy period. Since the Decree of President Soekarno July 5, 1959, began to change the political direction of the influence of national education. Changes, mainly located in the direction of national education which tends increasingly nationalistic and socialistic.
The TAP MPRS No.II/MPRS/1960, for example stated: (a) Providing policy and the national education system towards the formation of experts in the development in accordance with the terms of socialist human Indonesia, the noble character (Chapter II of article 5 ), (b) Implement the Political Manifesto in the field of mental / religious / spiritual culture and material provided to each citizen can develop a personality and nationality of Indonesia and reject the negative effects of foreign culture (Article 2, paragraph 1), (c) Religious education a subject in public schools began to lower school (Basic) to the University, with the understanding that students are not eligible to participate in religious education if the guardian / adult student has
objected (Chapter II, Article 3).
Thus, as with the previous period, this period became the subjects of religious choice, not a compulsory subject. Students are allowed to not follow religious subjects. Students who do not follow religious subjects, are required to follow the character education. In this era of religious education in primary schools integrated in the lessons of character. In middle school, a group of religious education lessons with basic manners. In high school, religious education became part of the philosophy of the Political Manifesto and a complementary lesson.
New Order period. In 1966 the MPRS meet with followers and sympathizers agenda G30S/PKI cleaning. This agenda is the policy of religious education coloring. In this case, TAP MPRS No. XXII / MPRS 1966 on Religion, Education and Culture, Article 1 states "Establish a subject of religious education in schools starting from primary school to the state universities".
Thus, since 1966, religion is no longer an option, but a compulsory subject from primary school to universities across the country Indonesia.
The birth of MPRS is followed by the birth of the rules with the Minister of Religious Affairs and the Minister of Education and Culture dated October 23, 1967. It is stated that the Class I-II SD religious subjects given 2 hours per week, at 3 hours per class III and class IV - VI 4 hours per week. It also applies to high school, while in college 2 hours per week.
curriculum for school-senior high school. But the proposal has received opposition from the Muslims, saying it could undermine and weaken the faith of the students (Noer, 2001).
End of the 70s, the Government issued a Ministerial Decree No. P & K. 0211/U/1978, which contains a provision that the month of fasting as a time for students to learn and use the headscarf ban in schools. The decision led to controversy in the community, because in the past month of fasting is the month-long holiday (Darmaningtyas, 2004). MUI calls for the Department of Education and Culture to review the policy does not rest in the fasting month. However, in the forum meeting with House Commission IX, the Minister of P & K Daoed Joesoef remains adamant that in the month of fasting schools still have to make teaching and learning activities as usual.
The cases above (proposal to add the Department of Religion and the rise of religious studies at the Ministerial Decree No. P & K. 0211/U/1978) shows that when it's in between the two government agencies that there were differences in meaning and describe TAP MPRS No. XXII / MPRS 1966 on Religion, Education and Culture. This fact is of course inseparable from the interests of the bureaucracy that works in both agencies. Religion department seems very concerned with education agamaisasi process, but is not the case with the Ministry of Education and Culture.
In 1989, the government issued the National Education System Law, No. 2 of 1989. This is the first Education Act in the New Order era. In terms of education and religious instruction, the Act contains a provision which is very different from the Law no. 4/1950 and Law no. 12/1954. In this case, the provision of religious instruction during the enactment of the Education Act 1950 and 1954 apply only to public schools, since the birth of the Law no. 2 of 1989 provision for religious instruction shall also apply to private schools, including private schools distinctively religious. It is not separated from the intense lobbying, especially from the community groups agamaisasi pro-education.
In addition, it is also new, that the Law no. 2 of 1989 contained provisions concerning the obligation of each student to acquire religious education in accordance with their religion. In explanation of article 28 of the Act stated 'every students must obtain the appropriate religion and religious instruction by teachers who also co-religionists'. Objections raised by various
characteristics of religion are not required to provide religious instruction is different from the religion that characterizes the school.
In practice, the application of the provisions in the above description, an outline can be presented as follows. Basically the public schools provide religious instruction according to students of religion and the same religion taught by teachers with students. Thus, students who are Muslims get Islamic lessons taught by the teachers are Muslim, Catholic students acquire the Catholic catechism taught by Catholic teachers, students acquire Christian religious instruction Christianity as taught by Christian teachers as well, and so on for students who begama Buddhism and Hinduism.
In distinctively religious private schools, such provision ("any students must obtain religious instruction according to his religion and his co-religionists teachers) are not
implemented. In this case, a private school serving only distinctively Islam Islamic studies, as well as private schools distinctively Catholic / Christian Catholic religion only gives lessons / Christian for all students.
Such practice was later to disturb the attention of several parties and the pros and cons as well as triggering massive demonstrations in various parts of the country as a substitute for discussions of the draft Law. 2 of 1989. One issue that the bill is debated in religious instruction in schools.
3. K onteks Dynamics of Religious Education Policy
Dynamics of discourse, regulation and implementation of religious education at the top, is inseparable from the political dynamics of Indonesia in the body, especially the dynamics of the relationship between Islam and the state (politics). Long before Indonesia's independence, the political aspirations of the people of Indonesia on the relationship between religion and state has been split in two. On the one hand there who want the unification of state and religion (Islam) in Muslim countries such as aspirated by Syarikat Islam, and on the other hand there who want a separation of state and religion as aspirated by nationalist groups, such as aspirated by PNI (Noer , 1984).
It could be argued that the political dynamics of Indonesia is characterized by competition between those who want to establish an Islamic state and the nation-state. Some of the momentum of history shows it is as follows.
Ongoing movement of DI / TII in various regions of Indonesia during the year 1949-1963 Prolonged debate between the characters Masyumi (M. Natsir, mainly) d ith figures of
PNI (Sukarno, mainly) on the basis of the state is right for Indonesia since 1953, although in reality the existing formal basis Pancasila state.
Endless debates in the Constituent assembly 1957 - 1959 on the basis of the state is right for the country of Indonesia
Efforts to revive the Jakarta Charter in the early days of New Order
Polemic about the suitability of women (Megawati Sukarno Putri) became president of RI 1999 - 2004, which continues to p olemik about fair / absence of Christian dominance in the Democratic Party's candidate list P in the 1999 elections, as well as about the proper olemik p / absence of representatives of the people of PDI P are non-Muslims became chairman of the parliament 199 9 - 2004 in the early days of reform, and
Efforts to revive the Jakarta Charter, by a number of parties in the Assembly through the 1945 amendment process in the early reform period (Subekti, 2008)
Moments shows that despite the political power struggle for the unification of state and religion have ups and downs of life, but the aspirations or ideals of the uterus it survived from time to time, from generation to generation. NU Masyumi and Islam as a political force is 2 (two) of 4 (four) pemeroleh party popular vote in elections in 1955. Masyumi also, through the characters of M. Natsir, who fight for the unification of the country with religious principles in the constituent assembly, siding, siding former Constitution of the Constitution instead of S 1950, 1957 -1959.
Such a thing is possible because the political climate that developed at that time was a very nuanced liberal value of freedom. The situation changed drastically when the Sukarno government in a very repressive Guided Democracy against anyone who is seen as political opponents, including Masyumi which then disbanded for being involved in the PRRI / Permesta. New Order regime, which replaces the Sukarno regime, also implement policies that are not conducive to the political power of Islam in Indonesia. Policy of a single principle, which obliges all political parties berasaskan Pancasila, the prohibition of the use of religious symbols as a symbol of the party, scrutiny of state discourse on the various community groups, repressive policy against movements that threaten the stability of the countries considered, and the like has spawned a reaction amongst the various Islamic.
existed in Islamic history. Therefore, the Muslims do not need to fight Islamic country. For Islam to change society as a culture, Islam developed not because of ideology but because of its culture. So to change the Muslim community is more precise to use the cultural approach rather than an ideological approach, which requires power. They accept Pancasila as the sole basis. Idealists Modernist group also received the Pancasila, but they argued that in addition to religion, Islam is also an ideology. They sought to expand the consciousness of Muslims to understand that Islam is not just a religion but an ideology. Idealists were radical groups fought with a more progressive approach. They opposed the state-propaganda propaganda that stirred the emotions of the masses. They rejected the establishment of Pancasila as the only principle, and do not believe in the statements that the authorities would ensure that the Pancasila did not displace the role of religion. Actions of radical idealists eventually manifest in a variety of political violence, such as aircraft hijacking Woyla, GPK case Warsidi Lampung, Tanjung Priok case etc..
The end of the Suharto government in 1998 to return to the starting point of rising political power of Islam. 1999 elections, political parties emerged with an Islamic identity. Marijan (2010) for example, recorded no less than 28 party-style Islam, but only 21 Islamic parties can join the 1999 election and then to 8 parties in the elections of 2004.
Just as in the past, Islamic political parties are also not labeled single. Fealy 2001 (in Marijan, 2010) for example distinguish between Islamic party in the category "formalist Islamic parties" and are categorized as "pluralist Islamic parties". PPP, the United Nations and the MCC
are parties that fall within the formalism, while the PAN and PKB into pluralist category. If the PPP and his friends tried to fight for the values of Islam into the legislation and state policies, the PKB and PAN do more to fight for the values of Islam in the Indonesian nation-state kontkes the plural. Group formalism itself is still divided into groups of "formalist moderate Islamic parties", a kind of PPP and "radical formalist Islamic parties" such MCC and the United Nations.
Radical Islamist Political Attitudes
Group Comprehensive
Sharia
Islamic State Khalifah Democracy
DI / NII Yes Yes Not Not
Jemaah Islamiyah Yes Yes Yes Not
MMI Yes Yes Yes Not
FPI Yes Not Not Yes
FKAWJ / LJ Yes Not Not Not
Hizb ut-Tahrir Yes Yes Yes Not
The six organizations in the mass of supporters was small, but they are very active in fighting for their interests. FPI actively voice their enforcement of Islamic law, engage in immoral pengegerebekan places, in Jakarta, etc. place. FKAWJ directly involved in inter-religious conflict in areas of conflict like Maluku and Poso. JI was an organization that some members are involved in acts of terrorism not only in Indonesia but also in Southeast Asia. CONCLUSION
The discussions showed some some of the things that we could make into following conclusion:
Religious subjects at schools in the country, since the beginning had become a vehicle for realizing shari'ah 'a t Islam inside the nation. Along the process, it was, mandatory for state schools, and it is now legally obliged that religion sholud be be implemented in all schools in accordance with the students religious and by teachers who are also co-religionists.
Political power of Islam in this country is still largely divided into two the group of moderate and radical groups. The political power of radical Islam is still not for the moderates, but the intensity of their activities and even more pronounced impact in the life of the nation.
studiying at Christian schools is unlawful. It was used to light public to detering new entrants who would register at Christian schools. Some teachers in Blora, Cepu, Navan and Kulonprogo said that it was done by (1) intercept the new entrants will register itself to the Christian schools, (2) comes from house to house new entrants, (3 ) in Islamic religious instruction in public schools before the admission of new students, and (4) in the recitation-recitation before the admission of new students. In the case of SMK BOPKRI Samigaluh Jogja is also a means of radical groups. Through an organization calling itself FROPENTAS, was the radical shift to students of SMK BOPKRI Samigaluh. SMK,. All could be understood as an attempt to maintain the shari'ah 'h among Moslem younger generation, including when they are (already) attended Chisitian schools..
With the dynamic development of the discourse, setting up and realize the movement of Islamic Shari'ah in the life of the nation as such, if the managers would either distinctively School, take lessons from the cases above 1998-2003 Jogja as a provision to maintain and boost the existence of Christian education in the country this.
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