Penanggungjawab
Di sepanjang tahun 2003 ini, Throughout 2003, the Indonesian arena politik Indonesia diramaikan political scene have been highlighted oleh sekian banyak Rancangan by a number of bills, among others a U n d a n g - U n d a n g , a n t a r a l a i n bill on National Education (more R a n c a n g a n U n d a n g - U n d a n g known as RUU-Sisdiknas).
Pendidikan Nasional (dikenal dengan Seen as a whole, the condition of
RUU-SISDIKNAS). education in Indonesia is quite
Secara empiris di lapangan, depressing. Not only is the quality of
memang dunia pendidikan di Indonesia education in general below par, but memprihatinkan. Bukan hanya karena sound concepts which were on offer kualitas yang secara umum tidak with the aim of improving and memenuhi standart, tetapi juga gagasan- developing education in Indonesia had gagasan baik yang muncul dalam been very much dominated by hubungan dengan upaya memperbaiki state/government intervention. d a n m e n g e m b a n g k a n k e a d a a n As a result, education does not pendidikan di Indonesia sangat
serve the future needs of the
didominasi oleh adanya intervensi dari
community or nation anymore, but
negara dan pemerintah.
rather the momentary interests of a
P e n d i d i k a n t i d a k u n t u k
certain group. And tragically, the
kepentingan masa depan masyarakat dan
common people have to bear the
bangsa, tetapi semata-mata untuk
biggest brunt.
kepentingan sesaat bagi sekelompok
Likewise, universal humanitarian
orang tertentu. Betapa, sekali lagi
values which should have been
masyarakat yang menjadi korban.
foundation as well as the goal of
Nilai-nilai kemanusiaan universal
yang seharusnya menjadi dasar sekaligus education, underwent a drastic
tujuan utama dunia pendidikan, degradation. Education then becomes a
mengalami degradasi luar biasa. symbol of status, and losing its role in
Pendidikan sekedar sebagai simbol humanizing man.
s t a t u s , b u k a n k e k u a t a n y a n g This Newsletter will specifically memanusiakan manusia. profile issues surrounding the topic of Edisi Newsletter kali ini secara education in Indonesia, and bringing to khusus menampilkan persoalan di sekitar the fore a number of alternative Pendidikan di Indonesia, dengan education models as well i.e. Seminary, memperkenalkan juga beberapa model
Ashram and the Pesantren.
pendidikan alternatif : Seminari, Ashram
We hope, that the readers will be
dan Pesantren.
inspired to think creatively, as to how
Harapan kami, para pembaca bisa
the Indonesian education can be
memperoleh inspirasi yang kreatif untuk
improved. In the spirit of the Ramadhan
m e m i k i r k a n , b a g a i m a n a d u n i a
pembaca yang beragama Islam,
unpious thoughts, actions and sights.
SELAMAT MENUNAIKAN IBADAH PUASA 2003!
Fokus interfidei new sletter
Tanggung Jawab Negara dalam
Bidang Pendidikan
Listia
Perdebatan marak menjelang pengesahan Undang-undang Sistem Pendidikan Nasional sekitar awal tahun hingga bulan Juni 2003 lalu, menggambarkan, bagaimana kepedulian masyarakat terhadap persoalan pendidikan di Indonesia. Meski sulit dipastikan, apakah orang-orang yang terlibat dalam debat sengit itu sungguh-sungguh peduli pada persoalan pendidikan atau hanya karena adanya sesuatu kepentingan di ruang terhormat Dewan Perwakilan Rakyat, atau juga karena solidaritas ikatan primordial.
Apapun situasinya, sudah saatnya siapa saja yang sungguh-sungguh peduli dengan persoalan pendidikan, bersedia meluangkan waktu untuk memikirkan secara lebih serius bagaimana pendidikan di Indonesia. Siapa saja, secara bersama-sama perlu menyusun langkah-langkah untuk merekayasa sebuah sistem pendidikan yang sesuai dengan situasi dan kondisi bangsa Indonesia. Yang ingin saya sampaikan disini adalah, bahwa dalam memikirkan persoalan pendidikan, selalu p e r l u d i p e r t i m b a n g k a n k o n d i s i - k o n d i s i kemajemukan baik dalam etnisitas, agama, jender, taraf kesejahteraan ekonomi, akses terhadap informasi dan konteks lokal, misalnya historisitas yang membentuk karakter masyarakat setempat: karakter dalam masyarakat kultur agraris, nelayan atau kultur dagang. Di samping itu, penting juga memperhitungkan pengaruh krisis di tengah globalisasi yang mempertaruhkan keadilan.
Berbagai kemelut dalam kehidupan berbangsa dan bernegara adalah gambaran nyata dari kegagalan kita dalam menggulirkan proses pendidikan khususnya dalam hal karakter. Proses ini, karena banyak hal menjadi sangat tersendat-sendat, berkelit-kelit dan dengan persoalan baru yang muncul hingga sampai pada situasi yang didefinisikan oleh banyak pengamat dari berbagai disiplin sebagai krisis multi dimensional. Dari mana kita mesti meretas jalan untuk meneruskan proses pendidikan ini?
Di awal abad ke-20 muncul pemikiran-pemikiran besar dari anak-anak muda pribumi yang sempat mengenyam pendidikan Eropa yang humanis tentang kemerdekaan Indonesia dari kegelapan ketertindasan. Gagasan ini membimbing
State's Role in Education
Listia
The controversy in the run up of the passage of the Law on National Education System which took place during the beginning of this year to June, gave an illustration of the people's concern about the education issue in the country. Although it is still open to question whether those who were involved in the heated deliberations were really concerned about education or was it only due to vested interest among the honorable parliament members or even stemming from primitive solidarity.
Be as it may, it is about time that whomsoever really care for the plight of the nation's education system, should set time aside to ponder more seriously on how the education system should look like. Everyone, should join hands in devising measures to fashion an education system which is in harmony with the Indonesian situation and condition. In my opinion, to make an appraisal of Indonesia's education issue, pluralistic aspects in the ethnic, religious, gender, welfare levels, access to information as well as local contexts issues such as the historicity which moulded the make up of the local community traits in an agrarian, fishermen's or traders' community -- need to be taken into account. In addition, one should also never disregard the effects of the economic crisis amidst the globalization campaign which put justice and equality issues at stake.
Various seemingly intractable problems which plagued Indonesia depict the real picture of the government's inability in initiating an accountable education process with respect to character building. The process, which developed haltingly and deviously -- as well as throwing up new problems as it did so -- due to many exogenous causes, has reached to a stage described by many experts of various disciplines as a multi-dimensional crisis. So whence should we start blaze a path to continue the process?
Edisi September 2003 Focus
kekuatan untuk hadir dalam gelanggang sejarah dunia, sesuatu yang sangat luar biasa yang terlahir dari masyarakat yang bertubi-tubi jatuh dalam kekalahan, terjajah oleh berbagai kekuasaan yang melanggengkan penindasan dan kebudayaan miskin. Sayangnya, gagasan tentang kemerdekaan ini tidak berlanjut pada gagasan tentang kemerdekaan yang memanusiakan manusia.
Seriusnya pro-kontra di masyarakat berkaitan dengan UU SisDikNas semoga tidak terhenti oleh pengesahan RUU, tetapi berlanjut pada kerja-kerja nyata untuk memperbaiki dunia pendidikan. Pendidikan yang tidak lain adalah strategi dalam membangun keberlangsungan hidup yang m e m e r d e k a k a n s e t i a p m a n u s i a d a n menumbuhkembangkan harkat kemanusiaan.
Kini saat untuk menginventarisir dan melakukan sesuatu yang konkrit terhadap berbagai persoalan di seputar pendidikan sangat penting untuk dilanjutkan, supaya bisa menggulirkan reformasi pendidikan secara nyata.
Pendidikan oleh dan untuk Masyarakat
U s a h a s e c a r a t e r u s - m e n e r u s u n t u k memperluas dan memperdalam pengetahuan, kearifan serta ketrampilan demi hidup yang makin sesuai dengan kebutuhan manusia, adalah hal penting dalam menempatkan pendidikan sebagai bagian dari sejarah manusia.
Masyarakat manusia terus berproses sesuai dengan angan-angan yang tidak bisa pernah dihentikan oleh berbagai kegagalan. Adakalanya terjadi konflik, yang ternyata meninggalkan k e s a d a r a n u n t u k m a k i n m e n i n g k a t k a n pembelajaran, karena masih ada orientasi tentang kebaikan dalam hidup.
Itu semua menunjukkan bahwa masyarakat sejak awal telah mentradisikan pengajaran dan pendidikan. Kita di Indonesia mengenal Padepokan, Sanggar dan Pesantren yang merupakan cikal bakal lembaga pendidikan yang barangkali khas Indonesia. Hingga pada awal abad ke-20 muncul lembaga-lembaga pendidikan yang lebih rapi dalam manajemen lembaga, ada kurikulum serta metode yang disusun secara sistematis dengan guru-guru yang khusus belajar cara mendidik. Sejak saat itu masyarakat kita pun mengenal sekolahan.
emboldened their resolve to claim its part in world history, a phenomenal occurrence, a magnificent achievement of a people that has undergone a series of subjugation, colonized by diverse powers which perpetuated oppression and the culture of poverty. Unfortunately, this concept of freedom was not followed up by concept of freedom which humanized mankind.
May the intensity of the public debate on the Education System Law (UU SisDikNas) not lose its vigor by the passing of the draft law, but will be followed-up by concrete actions to improve the sorry state of our education system. For education is basically a strategy in developing life's continuity which will liberate every human being and enhance his/her human dignity.
The time has come now to list all the issues, and its imperative to continue taking concrete steps with respect to the prevailing education system, in order to initiate a true education reform.
Education by and for the People
The never-ending efforts in gaining knowledge, wisdom as well as expertise in the professions serving society's needs, underline the education's important role in the making of human history.
Human society keeps on evolving in accordance with its aspirations and which can never be brought to a halt even in the face of recurrent failures. Sometimes conflicts took place within it, which interestingly enough have rekindled awareness to intensify the learning process as a result of the strong belief in the life's intrinsic virtue.
These all drive home the point that human society since its very beginning had a tradition of learning and education. In Indonesia, people are accustomed to institutions such as Padepokan, Sanggar and Pesantren which are prototypes of educational institutions which are unique to Indonesia. At the beginning of the 20th century, educational institutions which are more orderly in the running of their affairs appeared. They had systematically designed curriculum and methods of teaching including the emphasis on teachers who had pedagogical training. And that was the
Fokus interfidei new sletter
Lembaga-lembaga pendidikan yang didirikan masyarakat jauh sebelum berdirinya negara, adalah wujud dari kearifan yang mengupayakan situasi lebih baik di masa depan dengan mempertimbangkan berbagai masalah dan situasi unik di masyarakat. Karena itu pendidikan bagi masyarakat adalah suatu strategi, suatu upaya kolektif yang sudah disepakati arah dan tujuannya oleh warga masyarakat. Lebih dari itu didukung keberlangsungannya secara materi dan moral, sehingga antara lembaga pendidikan dan masyarakat sekitarnya pun terjalin hubungan yang saling memiliki dengan penuh penghargaan, dimana keduanya saling mengakomodir keadaan yang ada.
Ketika Republik Indonesia didirikan, ikatan komunal masyarakat pun makin terbuka, lebih banyak hal yang perlu diakomodir dalam sekolah. Misalnya, sebagai warga sewajarnya mengenal bukan hanya sejarah di suatu daerah dengan berbagai peristiwa yang menggulirkan dinamika, tetapi perlu mengenal sejarah masyarakat secara lebih luas. Perlu mengetahui wilayah, adat istiadat, hukum positif yang mengatur kehidupan bersama atau secara singkat perlu ada pengetahuan yang memadai untuk menjadi warga negara. Perluasan cakupan mas y ar ak at p u n memb u tu h k an p er lu as an pengetahuan yang bersifat sains, sekali lagi demi hidup yang lebih baik sebagaimana yang menjadi angan-angan masyarakat. Semua itu difasilitasi oleh lembaga-lembaga pendidikan.
Tafsir tentang Tanggung Jawab Negara dalam Pendidikan
Harus jernih penjelasan mengapa ketika terbentuk Negara Kesatuan Indonesia, salah satu pasal yang ada dalam Undang-undang memuat kewajiban bagi negara untuk mengurusi masalah pendidikan. Bukankah masyarakat sudah merintis lembaga-lembaga yang mengembangkan tradisi mendidik jauh sebelum negara berdiri?
Bicara soal negara dengan sendirinya membahas soal struktur dan sistem yang melibatkan siapa pun yang ada di dalamnya. Struktur itu sendiri terbentuk karena kesepakatan-kesepakatan yang dapat menimbulkan efek yang mesti ditanggung bersama. Negara adalah organisasi kekuasaan yang dibentuk agar tidak
Indigenous educational institutions which were founded by the people long time ago before the founding of the state, are manifestations of a wisdom which strived for a better conditions in the future by taking into considerations various issues and conditions unique to the community itself. Hence, education is none other than a society's strategy, an orientation and a goal which is agreed upon in a collective undertaking by its members. Moreover its continuity is supported, materially as well as in spirit by the community, resulting in a web of co-ownership relations between the educational institution and its surrounding community born out of mutual respect where both parties are very accommodating toward each other with respect to situational issues.
When the Indonesian Republic was founded, the society's communal became more exposed to larger audience, and suddenly there were more things that needed to be taken up in the school's curriculum. For instance, a citizen needs to know not just the history of a region replete with the events that triggered its dynamics, but one needs also to know the history of the community in a more comprehensive manner. He or she needs to know the region, the customs, the positive laws which regulate collective life, or in short, one needs to have a working knowledge of the community to be a good citizen.
Interpretation on the State's Role in Education
There has to be a clear explanation as to why, at the time of the founding of the Republic, one of the article in the Constitution states the duty of the State is to take care of education. Haven't there been indigenous institutions which created tradition of education long before this republic was founded?
Fokus
terjadi benturan kekuasaan yang jumlah dan r a g a m n y a a m a t b a n y a k . A d a n y a n e g a r a dimaksudkan supaya ada yang mengatur kebersamaan agar ada keteraturan. Dalam konteks ini dapat dimengerti bahwa ada hak bagi negara untuk mengatur, termasuk soal pendidikan.
Bagaimana memahami bahwa negara mempunyai hak untuk mengatur soal pendidikan? Pertanyaan ini sungguh problematik, bukan hanya karena sebagian masyarakat merasa lebih tahu dan lebih berpengalaman, tetapi 'campur tangan negara' dalam ruang sekolah pasti akan melibatkan hal-hal idiologis yang bias kepentingan penguasa dan negara, yang sulit dikontrol. Tetapi bila tidak ada “kehadiran” negara dalam ruang sekolah, apa yang akan terjadi?
Negara menjadi sangat kuat bila masyarakat enggan memberi kontrol, termasuk dalam menafsirkan hak untuk mengatur. Karena dengan begitu, bisa saja negara membuat aturan-aturan yang ditetapkan dengan sangat detail demi kelanggengan kekuasaan atau demi memenuhi kepentingan pribadi aparaturnya.
Mari kita coba cermati, pertama, ternyata tetap saja harus ada yang mengatur dan memastikan bahwa setiap anggota masyarakat bisa memperoleh pendidikan. Kedua, harus ada yang mengatur agar dalam lembaga pendidikan diajarkan hal-hal yang memenuhi kebutuhan masyarakat untuk hidup bersama sebagaimana tujuan pendirian negara. Ketiga, harus ada yang menjamin agar pendidikan terus berlanjut secara b e r k e s i n a m b u n g a n . L e m b a g a - l e m b a g a pendidikan ataupun masyarakat umum tidak mempunyai perangkat yang dibutuhkan untuk bisa memastikan hal ini terwujud. Namun dengan pengalaman yang ada mestinya masyarakat dan terutama yang mengelola lembaga pendidikan bisa terus proaktif mengupayakan adanya tafsir bersama atas kekuasaan negara, untuk kepentingan seluruh warga negara, dengan keunikan masing-masing. Bila tafsir ini jelas disepakati oleh masyarakat dan terutama oleh l e m b a g a - l e m b a g a p e n d i d i k a n , b a r u l a h dirumuskan Undang-undang yang akan mengikat negara maupun masyarakat demi memfasilitasi proses pendidikan yang berkualitas, memenuhi kepentingan semua pihak dan kebutuhan di masyarakat.
Untuk membuat tafsir bersama tentang
The State is meant to create an entity which will manage that collective sense of belonging with the aim of creating order.
How should we interpret the article in the Constitution which says that the State has the right to administer education? This is a vexing question, not only arising from the fact that most of the people think they are more competent and have more expertise than the State, but also that “the state's intervention” in the schoolroom unavoidably will entail ideological issues which are tainted by the ruler's and state's interests which are likewise most difficult to control anyway. But when there is no “presence” of the state in the schoolroom, what will then take place in its absence?
The state will become all too powerful whenever the people are reluctant to exercise their control, including interpreting the right to manage their affairs. As a result, it is not unlikely that the state devises regulations which are drawn up in detail with a view of perpetuating its power or in order to serve the private interests of its apparatus.
Let us have a closer look at the situation. Firstly, it is apparent that there remains a need for an entity which regulates and ensures that everyone can have access to education. Secondly, there has to be an entity which regulates that within the educational institutions, topics which would fulfill the need of the community to live in harmony -- as stated in the aims of the state's founding are taught. Thirdly, there has to be an entity which would guarantee that education continues and sustaining itself. Educational institutions as well as the public in general do not have the instruments needed to ensure that these things can be implemented. But with the accumulated experience, people -- and especially those who are managing educational institutions -- can continue to take a proactive role in attempting to arrive at common interpretation on state authority, for the benefit of all the people along with their respective uniqueness. And when this interpretation is accepted by the people, especially by educational institutions, only there and then a law will be drafted which will be binding for the state as well as for the people to facilitate for an educational process with quality, meeting the needs and demands of all segments of the community.
Kronik interfidei new sletter
kekuasaan negara dalam mengatur pendidikan, bukan hanya negara yang harus adil, tetapi juga masyarakat, khususnya para pengelola lembaga-lembaga pendidikan. Dalam arti mengambil jarak dengan diri sendiri untuk memberi ruang perspektif yang mewadahi kepentingan dan keunikan banyak pihak. Negara dan warganya mesti terus belajar untuk mengelola keragaman agar mampu bersama-sama membuat tafsir atas kekuasaan. Kekuasaan macam apa yang relevan dalam konteks masyarakat plural, yang secara konkrit memuat nilai-nilai kemanusiaan. Di sini pentingnya dunia pendidikan dalam hubungan dengan negara, sebagai lembaga kekuasaan yang memiliki otoritas yang hidup dan berakar dalam konteks masyarakat plural.
authority in administering education, not only the state has to be just, but likewise the people, especially those who run educational institutions. In other words one must be able to take a distance from oneself, thereby leaving perspective space which will accommodate the interests of the many parties. State and people should keep on learning in maintaining diversity in order to be able to draft a common interpretation on power e.g. what kind of authority which is relevant to a pluralistic society which solidly entails humanitarian values. Here lies the important link between education and the state as power institutions which have a living authority and rooted in the pluralistic society's context.
Kunjungan Duta Besar Jerman
ke Interfidei
Semenjak Tragedi WTC 11 September 2001di Amerika Serikat, terasa sekali, keingintahuan Barat terhadap Islam meningkat tajam. Hal itu, misalnya, terungkap dalam dialog dan makan siang bersama dengan Duta Besar Jerman, yang datang bersama Duta Besar
Keliling Jerman untuk Negara-negara Islam, dan dua orang staf kedutaan ke kantor Interfidei pada akhir Mei 2003. Dalam acara tersebut mereka banyak bertanya tentang kehidupan sosial antarumat beragama di Indonesia, terutama yang terkait dengan potensi
konflik antarkomunitas dan antarbudaya. Mereka juga bertanya tentang program jangka pendek dan jangka panjang yang sedang dan akan ditempuh Interfidei dalam pengelolaan persoalan tersebut.
Dari diskusi informal itu, terkesan mereka cukup mendapat banyak informasi kekinian di Indonesia, termasuk hal-hal yang menyangkut berbagai varian kelompok umat beragama di negeri ini, khususnya yang ada di kalangan Islam, Protestan, Katolik dan Hindu, berikut macam-macam pandangan teologis dan kecenderungan sosiologis mereka yang dominan.
German Ambassador Pays Visit to
Interfidei
In the aftermath of WTC 9/11 tragedy in the U.S., the curiosity felt among the Western countries about Islam has intensified drastically. This is revealed, for instance, in the dialogue and lunch held for the German Ambassador for Indonesia (Dr. Gerhard Fulda), along with G e r m a n ' s R o v i n g Ambassador to Moslem countries, and two embassy staffs who paid a visit to Interfidei on last May 2003. During the dialogue many questions were raised on the daily life among people of differing faiths in Indonesia, especially those linked to p o t e n t i a l l a t e n t intercommunal and intercultural conflicts. Members of the delegation also posed questions on the short and long term programs which are currently being implemented by Interfidei with respect to the management of these issues.
The German ambassadorial delegate gained much information on the current developments in the country, including matters which are related to various religious groups, be it Moslem, Protestants, Catholics and Hindus, along with their dominant theological and sociological concepts.
On their part, members of the delegation also
Cronicle
shared with Interfidei staffs the current developments in the western world, especially in Germany, which were related to the interfaith, intercultural and intercivilization encounters. For instance, especially since the 09/11 attack on the WTC in New York, whenever conflicts arose between whites and people of Turkish, Afghanistan, or Arab origins who reside in Germany, the conflicts would more often than not be seen as clashes between the West and Islam. This is in sharp contrast to what took place before, where such cases will be seen more as conflicts between whites and people of Asian and Middle-Eastern origins and had nothing to do with their respective religious affiliations in the first place. Of course this has to be seen, according to the members of the German delegation, within the context of a long and complex history of West-Islam relations on the one hand and Germany's social-economic-political condition on the other hand. That is why, religious' and civilization's dialogues are needed more and more today as well as in the future. (Eko)
A talk with Leonard Swidler
There are a couple of interesting topics which surface in the informal discussion held with Prof. Leonard Swidler of Temple University, PA. USA, when he pays a visit to Dian/Interfidei Institute on June 10th. Firstly, on the relations between interfaith dialogues and syncretism. Many people harbour reservations or apprehensions that interfaith dialogue (or more known as interreligious dialogues) will eventually lead the participants astray toward syncretism. But what is actually understood by syncretism? If it is seen as an a m a l g a m a t i o n w h e r e i n t h e r e l a t i o n s o f interelementary parts do not mutually form a whole, of course it is something that needs to be resisted. Yet, if syncretism is interpreted as a mutually influencing phenomenon which has an enriching nature without eroding the respective identities, isn't that a phenomenon which is unavoidable and actually natural? And was not Christianity also very much influenced by “Jewishness” traits?
interfidei new sletter
Kronik
taken place. And this have to do with shifts in the world-view. The Jewish people, who also brought about Christianity, and who like their contemporary Asian brethrens at the time, were a people who employed a great deal of metaphors in outlining their logic as well using a lot of pictorial narrations. That was also the reason why the Bible is full of metaphorical language, including the part on Genesis. Yet, when Christianity reached Greece, its logic took the form of an abstract and linear logic. Such a change in paradigm should be observed in detail and critically when interpreting texts of the holy boods, if we do not wish to get bogged down in a protracted misunderstanding.
Thirdly, Truth's plurality must really be understood as a reality in dailylife. What we consider as “The Holy,” God, religion, etc. is in actuality something which is so multiinterpretable, in a way that the essence of a “door” or “window” will always be interpreted differently by different people, even by the same person in a different time and space.
Fourthly, interfaith dialogue or interreligious dialogues also can not be conducted merely in an abstract environment, for instance, at the theological or philosophy realm alone, but also in “discourses in a living room,” among friends in a convivial manner, open and frank. For indeed, dialogues of this kind offer more hope for pluralism to be accepted by most of the people. (Wis).
Wiwin St. Aminah's Wedding Party
Alhamdullilah! Exclamations of gratitude and relief were expressed by the Interfidei's staffs upon hearing that Wiwin was going to marry with Munjid. We could not forget how happy Wiwin was at the time. The formal and religious wedding ceremony (akad nikah) took place on April 27th in Bandung, while its celebration organized by the Interfidei “family” and friends of Wiwin and Munjid in Yogyakarta was held on May 28th at the office cum “communal house” (Interfidei) at 59 Jl. Banteng Utama, Yogyakarta.
Opinion
Edisi September 2003
(Catholic). The festivity of the party was also accompanied by songs sung by friends from interfaith groups, poetry reading and parlor game of tricks.
Prayers and hopes conveyed by the Interfidei’s ‘famillies’ wishing a happy family life a
sakinah family imbued by the a t m o s p h e r e o f m a w a d d a h warahmah – for the couple. Barely a month after the wedding and by the grace of God's Love the couple Wiwin St. Aminah and Munjid have been blessed with a proof with the growing seed of their love. God willing in a couple of months they will be able to rock their apple's eye in their arms. May their child to be born will become a child of pluralism, piety, knowledge and wisdom. Amen.(Aw)
MEMBEBASKAN PENDIDIKAN
UNTUK PENDIDIKAN YANG
MEMBEBASKAN
Robert B. Baowollo
Pendidikan diharapkan dapat menjadi wahana pembebasan umat manusia dari keterbatasannya dalam mendayagunakan kemampuan berpikir
(reasoning), dan dari ketidak-tahuan (ignorance)
dan ketidak-berbudayaan (uncivilized). Dengan demikian diharapkan, ia akan mampu memakai akal budinya untuk mempergunakan pengetahuan dan kompetensi sosialnya sebagai tools yang dapat mengeluarkan dirinya dari ketidakbebasan menjadi manusia merdeka (merdeka/bebas dari kebodohan, keterbelakangan, kemiskinan, keterjajahan, dan sebagainya). Negara dan masyarakat melalui perangkat undang-undang, peraturan dan birokrasi, lembaga pengelola dan sekolah, kurikulum dan buku pelajaran semuanya tidak lebih dari alat bantu dalam proses pembebasan di atas.
Pertanyaan tentang bagaimana membebaskan dunia pendidikan akan berbenturan keras, bahkan sangat keras, dengan pertanyaan pertama: siapa
(who) yang harus membebaskan dunia pendidikan dari masalah yang carut-marut itu. Jawaban atas pertanyaan ini menjadi tidak sederhana ketika kita mengajukan pertanyaan susulan: apa kualifikasi
LIBERATING EDUCATION FOR AN
EDUCATION THAT LIBERATES
By Robert B. Baowollo
Deep in their hearts people cherish the hopes that education would liberate them from their limitations in their reasoning, from ignorance and from primitiveness. Thereby, so the expectation is cherished, that man will be able to rely on his intellect in utilizing its social knowledge and competence as tools which can free him from unfreedom and become a free human ( i n d e p e n d e n t / f r e e f r o m i g n o r a n c e , backwardness, poverty, colonization, etc.). State and society, through the medium of the legal instruments of law, regulations and bureaucracy, managing and school institutions, curricula and text books are but no more than mere tools in aiding the liberating processes.
Issues as to how to free the education system will be confronted, and even harshly, with the first question: who has to free the education system from its intractable problems. The answer to the question will not be a simple one if it is followed by additional question: what are the characteristics of the “liberator” as well as the liberating philosophy which is proposed to reform the education system?
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Opini
pembebas dan filosofi pembebesan yang ditawarkan sebagai paradigma pembebasan itu. Pertanyaan kedua yang tak kalah kerasnya adalah
untuk siapa pembebasan pendidikan itu? Suka atau tidak suka, walau dengan cara yang amat sederhana dan mungkin cukup bodoh, anggapan bahwa seluruh rancang bangun pendidikan yang konon untuk membebaskan manusia dari keterbelakangan itu, tidak lebih dari mega proyek untuk kepentingan kapitalis. Bukankah gaji buruh pabrik sepatu Nike, mulai dari yang hanya tamat SD hingga SLA (bahkan ada yang di PT) hanya dibayar seharga seperlima hambuger di warung McDonald yang termurah (tidak bakal dapat hamburger yang dijual hanya seperlima!), sementara Michael Jordan yang hanya memakai baju berlogo Nike dibayar
jutaan US Dollar!
Ketika menghadiri konferensi Unesco untuk pendidikan orang dewasa (the Fifth CONVITEA) di Hamburg beberapa tahun lalu, para peserta dari Amerika Latin dengan bangga mengusung gambar dan gagasan Paulo Freire sebagai figur pembebas dunia pendidikan. Sementara pembicara dari Cuba (wakil LSM) dengan yakin pula memaparkan bahwa dalam dunia kerja di masa depan era masyarakat pasca industrial, masyarakat informasi akan terjadi pergeseran besar-besaran dalam konsep dan strategi yang berimplikasi langsung terhadap dunia pendidikan.
Peserta dari negara-negara industri dan negara-negara berkembang nampak tidak kritis melihat persoalan negara berkembang dan negara maju dicampur-aduk seperti gado-gado yang disantap dengan lahap karena kelaparan sambil menyumbang devisa kepada negara-negara kapitalis yang mendanai konferensi besar tersebut (termasuk tiket, akomodasi dan uang saku peserta berdasi dari negara miskin!). Demikian pula,
t h
ketika menjadi pembicara dalam the10 . European Colloquium on Indonesia and Malay Studies (ECIMS) di Berlin (Juni 1996), saya mendekonstruksi realitas dunia pendidikan di Indonesia yang mengabaikan kelompok marginal dan menyimpulkan bahwa perlunya pemikiran ulang paradigma pendidikan di Indonesia yang lebih memihak pada masyarakat bawah yang menjadi korban kegagalan pendidikan itu sendiri: tidak naik kelas, putus sekolah, tidak lulus, lulus tapi tidak bisa melanjutkan ke jenjang yang lebih tinggi dan semuanya kemudian membanjiri dunia
The second question which is not less provoking is who really needs liberating education? Whether we like it or not, seen in a simple way or may be rather naively, there is a commonly held view that the whole design of the education system which claims to free man from his primitive tendencies, is none other than a disguised mega project meant to serve the interests of big capitalists. Isn't it a fact that the wage of a Nike shoe factory, starting from those with elementary school to high school (even there are quite a number with university) education are only payed one fifth of a hamburger price in the cheapest McDonald's outlet, while basketball star Michael Jordan who only dons a Nike shirt gets compensation millions of dollars.
At the Unesco's conference on adult education (fifth Convitea) in Hamburg a couple of years ago, participants from Latin American countries proudly brought forth Paulo Freire's picture and concepts as a model for the reform of the education's system. In addition, speakers from Cuba (representing NGOs) also convincingly elucidated that in a future labor market in the post-industrial era, the information community there will be a tremendous shift in concepts and strategies which will impact directly on the existing educational system.
Opinion
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kerja minus ketrampilan. Padahal mereka dicekoki di sekolah dengan ideologi negara dan harus menjadi manusia Pancasilais seutuhnya (suatu konsep yang hanya dimengerti oleh mereka yang merumuskannya!) dan diajari melukis masa depan mereka di atas kanfas firdaus negara sejahtera, adil makmur berlandaskan Pancasila, yaitu negara yang bernama Indonesia. Seorang peserta yang lama tingga di Jerman dan tak sabar menunggu suksesnya proyek Habibie-Wardiman menyulap Indonesia menjadi 'seperti Jerman' mengajukan protes: “Kalau kita tidak mulai dengan membangun manusia Indonesia yang menguasai teknologi tinggi, lalu kapan kita bisa maju?” Bagi saya, pertanyaan ini hanya bisa dijawab oleh si penanya.
Di tanah air ini, kita tidak kekurangan pemikir sekaliber Paulo Freire. Pemikiran para pemerhati (baca: mereka yang peduli pada masalah pendidikan) di Indonesia hingga saat ini masih dianggap sebagai pikiran aneh dari orang aneh dan utopis. Sebaliknya para politisi yang tidak mengerti filosofi pendidikan tiba-tiba mengklaim diri sebagai pihak yang paling tahu dunia pendidikan dan (karena itu) memiliki monopoli legitimasi menentukan nasib dunia pendidikan lewat Undang-undang Sistem Pendidikan Nasional.
Sekedar menyebut beberapa contoh: Seorang Tukiman Taruna dari Ungaran, jauh sebelum rame-rame tentang RUU SisDikNas dan desentralisasi pendidikan sudah berteriak agar segera dihilangkan tembok-tembok pemisah yang diciptakan dan dinikmati lewat birokrasi. Persoalan pendidikan kita terletak pada masalah
pembelajaran, dan bukan kepentingan lain. Dalam proses pendidikan itu anak-anak didorong/dirangsang untuk berkembang fantasi, hasrat, cita-cita, dan nyaliny. Untuk itu dibutuhkan aparat yang mampu menciptakan "semangat zaman" penuh kearifan memaknai perubahan (Kompas, 25 Januari 2001). Kita sebut beberapa lagi: Mochtar Buchori yang galau, Darmaning Tyas yang geram, atau pimpinan Taman Siswa, Yogyakarta yang merasa gamang menyaksikan perkembangan dunia pendidikan dan Drost yang mencoba menjadi Jerman yang sabar seperti Jawa, dan masih banyak lagi.
further their education -- and they all enter the job market ill-equipped in skills. Yet throughout their schooling the students were crammed with the state's ideology and were expected to become a wholly Pancasilan human (a concept which is only understood by people who coined the phrase themselves!) and were taught to build their life on the false illusion of an idyllic welfare and just state founded on Pancasila ideology. One conference participant who apparently had lived in Germany for an extended period and was impatient with the slow pace of Habibie-Wardiman's project in transforming Indonesia overnight into becoming a “German copy” raised his argument supporting the current education's paradigm: “If we do not start now in transforming the Indonesian people into ones who master high-tech, then when can we get ahead?” To me, this question can only be answered by the questioner himself.
In Indonesia, there is no shortage of people with thinking the like of Paulo Freire. The views of thinkers (read: those who are concerned with education issues) in Indonesia up to now are still considered as wayward thinking of eccentrics and utopian gazers. While on the contrary, politicians who do not understand the philosophy of education suddenly claim themselves to be the only people who are competent on education and (therefore) have the monopoly on the legitimacy in deciding the fate of the Indonesian education through the passage of the Law on National Education System (UU SisDikNas).
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Tetapi kalau orang-orang ini saja yang menjadi titik tolak analisis kita, maka kita sangat kecele. Mengapa? Karena jauh sebelum Indonesia diproklamirkan, jauh sebelum demi nasionalisme orang menghitam-putihkan sejarah kolonial, debat untuk siapa pendidikan di Indonesia sudah dimulai, bahkan debat itu terjadi pada tingkat pengambil keputusan politik paling atas dengan mempertaruhkan jabatan!
Habbema (1904), inspecteur van het inlands onderwijs (1889-1898), misalnya, menulis tentang kebijakan pembangunan sektor pendidikan di
Nederlands-Indie yang berada dibawah tanggungjawabnya:
“Many still doubt the wisdom of providing the native masses with education. The desirability of education for upper-class children is recognized, but not for children of the ordinary villager. It is often argued that education should not be provided for all children not only because they do not need it but also because it will make them averse to manual labour. Boys who have been to school do not want to go back behind the plough but aspire to a
"position" and as the number of positions is limited the result will be the creation of an intellectual proletariat. This could cause the government a great deal of trouble because disappointment followed by discontentment can lead to all sorts of excesses. And in particular among dissatisfied intellectuals will criminal and other bad elements be found" .
Setahun kemudian Fock (1905), Minister van Kolonien (1905 -1908), menulis sesuatu yang berkaitan dengan gagasan pendidikan ketrampilan massal. Ia mengambil langkah-langkah yang lebih progresif untuk mempercepat reformasi pendidikan di Hindia Belanda untuk memberi pengetahuan dan ketrampilan kepada penduduk pribumi agar dapat meningkatkan status ekonomi mereka :
“We must go in the direction of technical education ….. I do not want a slow and gradual development ... I envisage a large-scale organization. I realize that this will cost money, but this expenditure is in fact an investment. Only practical education can advance the population economically. The cost should not be considered
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leaders of the Taman Siswa Boarding School in Yogyakarta who felt insecure and worried with the recent development taking place in the realm of education, and German-born Father Drost who is trying hard to cultivate the Javanese patience, and still many more.
But when we refer only to these people as the starting point of our analysis, most likely we will be disappointed. Why? Because long time before the proclamation of Indonesia's independence, and long time before the black-and-white picture of the evil colonial history was used for the sake of nationalism, the debate on for whom are the Indonesian education meant had started. The debates often took place at the top-most decision-making level and thereby putting their high positions at risk as well.
Habbema (1904), inspector of indigenous education (1889 1898), for instance, wrote on the educational sector's development policy in Dutch East-Indies:
"Many still doubt the wisdom of providing the native masses with education. The desirability of education for upper-class children is recognized, but not for children of the ordinary villager. It is often argued that education should not be provided for all children not only because they do not need it but also because it will make them averse to manual labour. Boys who have been to school do not want to go back behind the plough but aspire to a
"position" and as the number of positions is limited the result will be the creation of an intellectual proletariat. This could cause the government a great deal of trouble because disappointment followed by discontentment can lead to all sorts of excesses. And in particular among dissatisfied intellectuals will criminal and other bad elements be found" .
A year later, Fock (1905), Minister for the Colonies (1905-1908), wrote something related to the idea of skills' training for the masses. He took a more progressive steps to speed up educational reform in Dutch East Indies in order to provide knowledge and skill to the indigenous people for the purpose of enhancing their economic status.
"We must go in the direction of technical education ….. I do not want a slow and gradual development ... I envisage a large-scale organization. I realize that this will cost money, but this expenditure is in fact an
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unbearable, and most of the money can be found by borrowing. This is a matter which cannot and must not be postponed any longer. A slow and gradual expansion will achieve nothing ...”
Yang terjadi kemudian adalah reaksi penolakan dari Van Heutz (1907), Gouverneur General (1904 - 1909) dan mantan civiel en militer gouverneur van Acheh en Onderlioriglieden (1898 - 1904). Mereka menulis begini :
"Two possibilities were open to me: either to carry out blindly what the ill-informed Minister wanted, which would have cost the Treasury approximately 100 million guilders per annum; or I could have discreetly gone my own way still leaving him [i.e. Fock] the honour of being progressive in education. I have chosen the second path and I have restricted the expansion of Tweede Klasse Scholen [more advanced vemacular schools] as much as possible ... And more realistically, I have immediately set up village schools which only receive temporary govemrnent support and which - at an annual outlay of one million guilders - will achieve just as much in the way of reading, writing, and arithmetic as the far too expensive Tweede Klasse Scholen of the Minister. The latter are only useful for the comparatively small group of people who are entirely removed from the village sphere."
Deba t p e n d i d i k a n s e p a n j a n g s e j a r a h merupakan debat para elit: antara elit yang berkuasa dan elit yang belum sempat atau tidak berkesempatan berkuasa. Bahwa bergantinya elit tidak disusul berobahnya pendidikan, kiranya tidak susah dijawab: mereka hanya mengincar kekuasaan, bukan perbaikan pendidikan. Buktinya? Hariyanto yang menggantung diri karena tak mampu membayar biaya ekstra kurikuler sebanyak Rp.2500, dan seorang menteri pendidikan Indonesia sampai hari ini masih tutup mulut! Sebuah bukti telanjang keterjajahan pendidikan. Skandal!
1
Habemma, The political and economic importance of education for the native people, 1904, in Penders (1977), INDONESIA Selected Documents on Colonialism and Nationalism, 1830-1942, UNIVERSITY OF QUEENSLAND
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investment. Only practical education can advance the population economically. The cost should not be considered unbearable, and most of the money can be found by borrowing. This is a matter which cannot and must not be postponed any longer. A slow and gradual expansion will achieve nothing ...”
What followed was a strong rebuttal (1907) from Governor General Van Heutz (1904-1909) and former civilian and military governor of Aceh and Subservient People (1898-1904). Both them wrote as follows:
"Two possibilities were open to me: either to carry out blindly what the ill-informed Minister wanted, which would have cost the Treasury approximately 100 million guilders per annum; or I could have discreetly gone my own way still leaving him [i.e. Fock] the honour of being progressive in education. I have chosen the second path and I have restricted the expansion of Tweede Klasse Scholen [more advanced vemacular schools] as much as possible ... And more realistically, I have immediately set up village schools which only receive temporary government support and which - at an annual outlay of one million guilders - will achieve just as much in the way of reading, writing, and arithmetic as the far too expensive Tweede Klasse Scholen of the Minister. The latter are only useful for the comparatively small group of people who are entirely removed from the village sphere."
Debates on education throughout history has been a debate among the ruling elites and elites who have not got or deprived of the opportunity to rule. That the change in elites have not been followed up by the change in the education system, need not be discussed any more: they are only after power, and not for the improvement in education. The recent case was of a school pupil Hariyanto who committed suicide because he could not pay the extracuricular costs of Rp 2.500, while the minister of education did not utter a word on the tragic incident. This was a bare and living fact of the colonization of education. How scandalous!
1
Habemma, The political and economic importance of education for the native people, 1904, in Penders (1977), INDONESIA Selected Documents on Colonialism and
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Diskursus pendidikan agama Islam di pesantren mengingatkan kita kembali pada suatu tradisi besar (great tradition) yang menjadi bagian dari kekayaan bangsa Indonesia. Hal ini terkait dengan penyebaran dan pengembangan agama Islam yang sinergis dengan aspek-aspek lokal keindonesiaan, yang dikenalkan oleh Abdurrahman Wahid sebagai pribumisasi islam. Mispersepsi yang berawal dari kasus “Ngruki” terhadap lembaga pendidikan Islam seperti madrasah dan pesantren sebagai persemaian paham radikalisme menandakan pandangan yang sempit dan parsial. Karena itu cukup beralasan jika pesantren memainkan peran yang sangat signifikan dalam memperjuangkan
Islam yang santun dan ramah dengan karakter budaya bangsa yang bercorak pluralistik.
Banyak orang menyebutkan pendidikan ini sebagai model tradisi pesantren, yang kemudian dipopulerkan melalui karya Zamakhsari Dhofier berjudul Tradisi Pesantren. Studi tentang Pandangan Hidup Kyai. Pengajaran agama Islam pada beberapa pondok pesantren di Jawa, dan lembaga-lembaga serupa di luar Jawa dan Melayu memiliki kesamaan yang sangat dekat. Tradisi ini muncul untuk mentransmisikan ajaran Islam tradisional yang tertuang dalam karya tulis cendekiawan muslim abad 10-13 M, yang dikenal dengan kitab kuning (al-kutub al-shafrah). Transmisi keilmuan dilakukan oleh para kyai atau ulama kepada kaum muslim yang hendak mendalami ajaran-ajaran Islam setelah mereka mempelajari bacaan al-Qur'an.
Tulisan yang singkat ini tidak berpretensi untuk mengurai latarbelakang sejarah pesantren yang telah tua dengan dinamikanya. Tetapi fokus
A Glimpse of Pesantren’s
Religious Education
* By Benny Susanto
A. Preface
Discourses on Islam education in the pesantren reminds uf of a great tradition which forms a part of the Indonesian rich heritage. This is tightly connected with the spread and synergical development of Islam with its local Indonesian features, which is dubbed by Abdurahman Wahid as the indigenisation of Islam. A misperception, which began with “Ngruki” affair -- which depicted Islamic education institutes the like of madrasah and pesantren as seeding ground for radicalists ideas -- highlighted a narrow and partial view. That's why it's understandable if pesantren'role in promoting a civil and friendly Islam in line with the national and cultural traits of pluralism becomes the more significant.
Many people describe education as a pesantren tradition model, which was then popularized through the writings of people such as Zamakhsari Dhofier titled The Pesantren Tradition. A Study on the Kyais' World View. The teaching of Islam in a number of pesantrens in Java, as well as similar institutions outside Java and Malay have very close likeness This tradition began with the aim of transmitting traditional Islam teaching -- as elucidated in the writings of 10-13th century Moslem intellectuals, known as the yellow bible (al-kutub al-shafrah). The dissemination of knowledge was done by the clergy or the ulamas for the benefit of lay Moslems who wanted to deepen their knowledge of Islam's teachings after having read the Koran.
This short treatise does not pretend to discuss the background of the pesantren's history and their dynamics. But the focus elucidated by the writer
Potret
PRESS, St. Lucia, Queensland. For further information, see J. Habbema, Onderwijs politiek en economisch belang van onderweijs aan de bevolking van Nederlandsch Indie, Indische Gids, 1904, pp.995-98
2
Fock, D. in Penders Op. Cit. p. 166.
3
Penders, op. Cit. p. 167. See van der Wal (1963) Het Onderwijsbeleid in Nederlands-Indie 1900-1940, p. 123
Nationalism, 1830-1942, UNIVERSITY OF QUEENSLAND PRESS, St. Lucia, Queensland. For further information, see J. Habbema, Onderwijs politiek en economisch belang van onderweijs aan de bevolking van Nederlandsch Indie, Indische Gids, 1904, pp.995-98
2
Fock, D. in Penders Op. Cit. p. 166.
3
yang dipaparkan penulis lebih merupakan catatan ringan dan refleksi atas model pendidikan agama Islam yang diperankan pesantren. Lebih lanjut terkait pada relevansi dan urgensitasnya perkembangan sistem pendidikan nasional yang tampak memperluas kapitalisasi arus pendidikan. Adakah pesantren dapat menjadi salah satu alternatif bagi institusi pendidikan rakyat atau institusi pendidikan berbasis komunitas seperti y a n g p e r n a h d i g a g a s a l m a r h u m R o m o Mangunwijaya?
B. Mengenal Pendidikan Pesantren
Pondok pesantren pada dasarnya dikenal sebagai institusi sosial yang menyelenggarakan jasa pendidikan nonformal yang diprakarsai oleh seorang kyai dengan dukungan masyarakat. Oleh sebab itu pesantren berbeda dengan lembaga-lembaga pendidikan lain. Terkadang terasa sulit untuk memberikan gambaran pola pendidikan pesantren dengan melihat rentang waktu panjang yang telah dilaluinya, terlebih membuat generalisasi. Ada dua tipologi umum yang biasa digunakan dalam melihat sistem pendidikan yang diperankan oleh pesantren; sistem pesantren salaf dan khalaf.
disamping menggunakan kedua metode di atas juga telah mengakomodir unsur-unsur luar, meliputi jumlah dan muatan kurikulum yang beragam, serta model kerja dengan sistem (manajemen pengelolaan) yang tertata secara lebih modern. Namun demikian, kedua model dan sistem pesantren tersebut memiliki karakter umum yang
is as it were light commentaries and reflections on Islam education model as shown by the pesantrens. The rest of the discussion is related to the relevance and urgency of the development of a national education system which seemed to broaden the capitalisation of the education sectors. Would pesantrens be able to become one of the alternatives for the people's education institution or education institution based on community as propounded by the late Romo (Father) Mangunwijaya?
B. About Pesantren Education
Basically, the pesantren is known as social institution which provide nonformal education service which were initiated by a revered kyai with the support of the community. In this respect, pesantren is very different from other educational institutions. Sometimes it is difficult to get a pattern of pesantren education judging from the span of time which it has undergone, let alone making a generalization. There are two general typologies normally used in looking at the pesantren's education system: the salaf and khalaf pesantren the santri or disciples who are actively listening and taking notes. Aside from using the two methods mentioned above, the khalaf system also accomodates elements from other than Islam, which comprise of varying numbers and contents of curriculum, as well as work model with an ordered (management system) modern system.
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Snapshot
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sama terutama terletak pada sentralitas figur kyai dan sifat keotonomian yang menonjol, dibanding dengan lembaga non-pesantren.
Cirikhas lain dari pesantren adalah, kesederhanaan dan ketulusan yang selalu ditekankan dan dicontohkan para kyai kepada santri-santrinya. Kesederhanaan yang diajarkan meliputi perilaku kehidupan santri, sarana dan prasarana pendidikan, serta orientasi yang lebih ditonjolkkan untuk mencari kerelaan Tuhan (ridha Allah) dalam hidup, dan hari kemudian. Karena itu, seseorang yang hendak masuk pesantren selalu diingatkan oleh kyai agar ia menata hati dalam pencarian keilmuannya. Ini ditujukan untuk memperkuat kesadaran diri (izalah al-jahl`an nafsih), mentranmisikan kepada orang lain (wa `ansaair al-juhalaa), dan mengekspresikan syukur atas karunia Tuhan (al-syukr `ala ni'mah al-`aql washihah al-badn).
Konsep-konsep di atas sesungguhnya paralel dengan konsep pendidikan Paulo Freire yang diarahkan pada proses membangun kesadaran kritis, dan transformasi sosial dengan nilai tambah kesadaran transendental bagi para santri. Orientasi nilai-nilai tersebut secara konseptual bersumber dari ajaran-ajaran etis yang tertuang dalam karya al-Zurnuji (Ta'lim al-Muta'allim). Bahkan tulisan al-Zurnuji merupakan buku yang harus dikaji sejak awal ketika menjadi santri, dipraktekkan dalam kehidupan pesantren dan masyarakat. Output pesantren yang ada kemudian, adalah melahirkan manusia yang memiliki kepribadian yang kuat, berjiwa mandiri dan mampu memberikan manfaat bagi orang lain.
Perjalanan sejarah mencatat peningkatan jumlah pesantren yang sangat besar, dan mengalami corak perubahan yang beraneka ragam. Namun secara sederhana menyebut sebuah pesantren, paling tidak terdapat lima elemen yang mendasari tradisi pesantren. Kelima elemen itu antara lain; (1) pondok (asrama) sebagai tempat tinggal para santri, (2) masjid/mushola atau rumah kyai sebagai tempat berlangsungnya kegiatan, (3) santri-santri yang menetap di pondok untuk jangka waktu tertentu, (4) pengajaran kitab kuning yang dilakukan secara kontinu, dan (5) kyai yang telah diakui keshalehannya oleh masyarakat.
Patut untuk dicatat, pesantren di Jawa secara empiris dan historis dengan usia yang telah mencapai ratusan tahun tetap survive hingga kini. Bahkan beberapa dari sekian banyak pesantren
The pesantren's other unique features are, simplicity and sincerity which are always emphasised and can be seen or reflected in the day-to-day lives of the kyais which are to be emulated by the santris (disciples). Simplicity entails the behavior of the santris, the education's means and infrastructures, as well as its orientations which is more dominated by the search for God's willingness (ridha Allah), and the afterlife. Therefore, those who intend to enter a pesantren are always reminded by the kyai to cultivate a clean conscience in his search for knowledge. This attitude comprises of strengthening of self consciousness (izalah al-jahl'an nafshih), transmission of one's spiritual experience to others (wa 'ansaair al-juhalaa), and expressing gratitude for God's mercy (al-syukr 'ala ni'mah al-'aql washihah al-badn).
The concepts outlined above are in line with the education concepts expounded by Paulo Freire which is aimed at developing the critical a w a r e n e s s p r o c e s s , a s w e l l a s s o c i a l transformation with transcendental awareness being an added value for the santris. These values' orientations are derived from the ethical teachings of al-Zurnuji (Ta'lim al-Muta'allim). Al-Zurnuji's book and teachings are also one of the requirements for a santri, which is to be implemented from the start within the pesantren as well as outside. The outcome of a pesantren's education can be seen later in the a santri's strength of character and integrity, independent spirit as well as being a blessing to other people.
Through the passage of time, there has been an increase in the number of pesantrens in Indonesia, as well as various changes that have taken place on their implementations. But in general there are at least five elements underlying the pesantren tradition. The five components are namely: (1) the pondok (boarding/lodging) as an accommodation for the santris, (2) mosque/musholla or the kyai's house as a place where the pesantren's activities take place, (3) the santris who reside in the pondok for a certain period, (4) the teaching or the discussion of the yellow bible which is carried out without fail, and (5) the kyai whose piety is recognised by the community.
Worthy to note is the fact that the pesantrens in Java have proven themselves, empirically as well as historically, to be able to endure the tests of time
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yang ada mampu menampilkkan diri sebagai model gerakan alternatif bagi pemecahan masalah-masalah sosial yang dihadapi masyarakat yang tidak bisa tertangani oleh institusi modern. Dengan demikian, pasang surut dalam mempertahankaneksistensi dan misi yang dialami pesantren telah membentuk sistem dan karakter tersendiri yang menjadi bagian integral dari kehidupan sosial.
C. Penutup
Mengakhiri paparan yang singkat ini, penulis merasa perlu mengungkapkan beberapa kelemahan yang masih perlu untuk dibenahi sehingga tidak hanya menampilkan sisi-sisi keunggulannya. Setidaknya penulis melihat pada sentralitas figur kyai dan penekanan metode hafalan yang seringkali membelenggu kesadaran kritis para santri. Suara pembaruan yang terus didengungkan kepada civitas pesantren untuk membenahi dan mengembangkan pesantren tampak sulit terealisir, dan cenderung macet tanpa komunikasi pendekatan yang baik. Kyai merupakan pemimpin yang efektif karena segala yang menyangkut kehendaknya sepanjang memungkinkan untuk dilaksanakan bisa terlaksana.
*
alumnus PP.al-Munawwir Krapyak & aktivis
for hundreds of years to the extent that several have become models for alternative movements in solving intractable social problems which could not be dealt with by modern institutions. Thereby, the ups and downs in maintaining the pesantren's existence and mission have resulted in a unique system and traits which have become an integral part of the Indonesian society.
C. Conclusion
In concluding this brief expose, the writer thinks it is only proper to mention several weaknesses which need to be addressed in order not to limit oneself only to the pesantren education's strengths. One of it is the centrality of the kyai's role as well as the emphasis on learning by rote method which often shackled the critical attitude of the santris. The buzzwords of change and development addressed at the pesanten's communities seemed to fall on half deaf ears, and tend to be ignored unless a proper approach is taken. In this respect, the kyai can play an effective role, for when he wills something within the range of possibility most likely he can have it carried out.
*
The writer is a graduate of al-Munawwir Krapyak Pesantren & board member of Kodama (an NGO) Yogyakarta.
Seminari Mertoyudan adalah sekolah Calon Pastor yang sudah berdiri sejak tahun 1912 (cikal bakalnya di Muntilan). Sekarang sudah berusia 91 tahun. Tahun ajaran 2002/2003 siswa yang setingkat pendidikan SMU ini berjumlah 225 orang. Mereka berasal dari wilayah Sumatra 5 orang, Jakarta 20 orang, Bandung-Bogor 9 orang, Malang Surabaya 5 orang, Bali 10 orang, Kalimantan 3 orang, Flores dan Sumba 3 orang. Sebagian besar
PLURALIST EDUCATION AT
(with its predecessor located at Muntilan). For the school year 2002/2003 the pupils registered for secondary school level education are 225. They comprise of pupils from Sumatra (5), Jakarta (20), Bandung-Bogor (9), Malang-Surabaya (5), Bali (10), Kalimantan (3), Flores and Sumba (3). Most of the pupils come from Central Java andinterfidei new sletter
siswa berasal dari Jawa Tengah dan Yogyakarta, 187 orang. Kendati semua siswa yang calon Imam ini beragama Katolik, namun orang tua siswa tidak semuanya beragama Katolik. Guru di Seminari 3 orang beragama Islam dan karyawan Seminari (mengurus rumah tangga asrama) berjumlah 47 orang, 13 orang diantaranya beragama Islam.
K e g i a t a n Te re n c a n a d a l a m F o r m a s i Pendidikan.
Siswa Seminari dibagi dalam empat kelas, yakni Kelas Pertama (KPP) bagi siswa lulusan SMP, baru kemudian kelas 1,2 dan 3. Sedangkan siswa lulusan SLTA menjalani masa pendidikan selama stu tahun di kelas Persiapan Atas (KPA).
Siswa KPP mendapat kesempatan untuk mengisi akhir tahun pelajaran dengan Hari Bakti Seminari dan Bakti Masyarakat. Dalam acara ini mereka mengadakan aneka kegiatan, misalnya kerjabakti membersihkan makam di desa sekitar, mengecat tembok dan pagar untuk fasilitas umum, mengunjungi tokoh masyarakat sekitar Mertoyudan serta kunjungan ke rumah karyawan Seminari. Pada hari lebaran, ada perwakilan siswa yang berkunjung dan silaturahmi kepada karyawan yang beragama Islam. Sedangkan siswa kelas I diberi kesempatan untuk homestay di rumah-rumah penduduk (wilayah kota dan desa/gunung) pada tengah semester I. Mereka akan berjumpa dengan warga masyarakat umum, belajar berkomunikasi, tinggal bersama keluarga dan ikut bekerja serta ikut kegiatan sebagaimana layaknya warga kampung. Kelas 2 wajib membuat karya tulis sebagai syarat naik ke kelas 3 (dulu syarat ikut Ebta/Ebtanas). Cukup banyak seminaris yang mengupas karya tulisnya tentang kehidupan keagamaan atau kebudayaan: Buddha, Hindu, Kejawen, Islam, sistem kasta di Bali dan budaya Jawa/kraton. Siswa Kelas 3 dan KPA mengadakan kegiatan live-in di lembaga-lembaga karya milik Katolik/Kristen atau LSM. Misalnya di Panti Asuhan, Yayasan Sosial Soegyopranoto, Rehabilitas cacat mental di Pakem, Jl. Kaliurang, hidup bersama dengan pemulung yang dibina oleh LSM tertentu dan tinggal di kampung nelayan. Melalui berbagai kegiatan yang terencana dari tiap-tiap kelas, siswa seminari mendapat kesempatan untuk bergaul dengan orang lain, mendapat kekayaan dari perjumpaan itu dan
Yogyakarta (187). Although all of the candidate pastors are Catholics, not all of the pupils' parents are Catholics. Three of the seminary teachers are Moslems, and of the 47 Seminary employees (dealing with the housekeeping of the boarding school), 13 are Moslems.
Seminary's Education Plan
Seminary's pupils are divided into four classes, i.e., the First Class (KPP) for pupils who have Junior High School (SMP) education, followed by Class 1, 2, 3. While pupils who have Senior High School (SLTA) education will undergo one year training in the Higher Preparatory Class (KPA).
The KPP pupils have the opportunity to use Seminary's Day of Service and Community's Service as their year-end subjects. With respect to this program, the pupils conduct various activities, i.e., cleaning graves in the surrounding villages, painting the walls and fences of public facilities, paying a visit to people around Mertoyudan as well as visits to houses of Seminary's employees. On Ramadhan holiday, there is a delegation representing all the pupils who pay visits and convey heart-felt greetings (silaturahmi) to employee's families who are Moslems. Class I pupils are given the opportunity to spend time to do home stay with families (in the city and village/mountain) at mid-semester I. Thereby, pupils will meet with the local population, learn to communicate with villagers, live-in with families and take part in the activities of village/kampung. Class 2 pupils are obliged to do a report as a requirement for promotion to Class 3 (formerly a requirement for taking part in the Final Exam or EBTA/Ebtanas). In the past practice, there were quite a number of seminarists who chose religions or cultures other than Catholicism, i. e., Buddhism, Hinduism, Javanese Spirituality (Kejawen), Islam, the Balinese caste system and the Javanese/palace culture. Class 3 and KPA pupils conducted live-ins with Catholic/Christian service institute or NGOs such as orphanages, Soegyopranoto Social Foundation, Rehabilitation for the Mentally Handicapped at Pakem, Jl. Kaliurang, live-in with garbage recyclers run by NGOs or at fishermen communities. Through various planned activities of each class, seminary
