EDUCATIONAL MATERIALS ANTI- CORRUPTION IN INDONESIA
E. Anti-Corruption Education Learning Materials
1. Regional locality. Corruption and anti-corruption movements that occur in areas where a university is located.
2. Local wisdom (local wisdom). Pameo, classic and modern slogans contained in the culture of an area where a university is located.
3. College characteristics. Something that becomes the vision, mission, main competence of a university that distinguishes it from other universities.
4. Characteristics of a study or scientific program. The scientific context of the study program in which this course is taught.
The inclusion of the four things above in anti-corruption education in a university will be a hallmark because the substance of the course becomes more contextual and can give birth to concrete problem solving for the community.280
a high commitment to efforts to eradicate corruption. The affective aspect will correlate with the formation of attitudes, awareness, and beliefs that anti-corruption must be carried out in various fields of people's lives. While the psychomotor aspect will provide skills and behavior to students how to recognize corruption, avoid and prevent corruption. All of these educational activities will provide students with experience on the importance of developing attitudes, behaviors, and habits that are oriented towards honesty.
Currently, students are so crowded with the abundance of subjects that must be studied and tested. It is feared that students will be trapped in the obligation to study anti-corruption curriculum materials. It could be that what will emerge is hatred and antipathy on anti-corruption subjects. Instead of understanding and awareness of anti-corruption.
Integration through material development can be done by highlighting, sharpening, deepening, or expanding learning materials related to certain anti-corruption values and behaviors according to the level of intellectual development of students at each level of the madrasa. Thus, certain anti-corruption values and behaviors will be developed differently at the MI, MTs, and MA and MAK levels. Even though they are developed differently, they are still sustainable and sustainable.
In this case, to teach material on Anti-Corruption Education, the Director General of Islamic Education of the Indonesian Madrasah Directorate offers materials that can be studied in madrasas/schools, including:
a. What and where is corruption?
b. Causes of corruption c. Moral issues
d. Corruption and human rights e. Fighting corruption
f. Corruption and the market economy g. Corruption and law
h. Corruption and democratic society i. Citizens' rights and obligations j. Clean and authoritative government k. Good governance.
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Meanwhile, another explanation about anti-corruption education materials was presented by Bhayu Sulistiawan.283 In his writing, pThe learning process in anti-corruption education is also very significant and dominant is carried out by linking learning materials with currents of practical and actual reality, such as the crime of corruption with its various modus operandi. As is known, the stagnation of the development of learning materials is caused by the lack of integration of the material with contextual problems. This is made worse by the learning process that runs monotonously and is only oriented to the basis of competence and mastery of conventional materials (subject oriented curriculum).
Such as material in jurisprudence, ushul fiqh, and so on, in defining the themes of theft and deprivation of financial-private ownership rights in fiqh teaching. In defining the theme, both in the curriculum, syllabus, and RPP or Lecture Program Unit (SAP), it is referred to as theft and deprivation of financial property rights carried out physically, such as robbery (hirabah) or looting on the street (qath'u al -tharîq). Material enrichment has not touched on forms of financial confiscation and robbery in non-physical mechanisms that are more systemic, communal, contextual and up-to-date, namely the crime of corruption as a symptom of abuse of trust and power as well as a form of white-collar crime to the public.
Materials on corruption in a broad (international) scope also need to be included in the development of Islamic religious education materials. This is at least based on the many ways used by the international corporatocracy to conquer a developing country, including through brutal means through violence and military force, through pressure and threats of violence. The large number of national assets that have been sold to foreigners indicates how the international corporatocracy also plays the role of corruptors in different ways.
According to Amien Rais284the corporatocracy controls the economy, politics and security defense through what is called state capture corruption or state hijacked corruption, namely corruption that holds the state hostage. State power has 'served' foreign interests and committed the greatest corruption. It is at this point that fiqh
283 Sulistiawan, Anti-Corruption Values, 105, 109-114.
284 Ibid., 106.
material can be developed in the realm of international national discussion, or it can be called state fiqh.
Integrity or the trust of the leaders of the state is clearly visible in their abuse of the corporatocracy. After all, people's trust cannot be simply mortgaged to foreign parties by selling national assets which incidentally are natural resources for Indonesia.
Exploitation of nature is included in the material on how hablum minal 'âlam should be directed for exploration, not exploitation.
In his research, Sulistiawan tries to discuss an integrative- inclusive anti-corruption education model, namely with alternative anti-corruption materials that are integrated in Islamic religious subjects. Besides it can also be inserted in the subjects of Citizenship Education (PKn) and Social Sciences (IPS).285
The subject was chosen because it is considered very close to the anti-corruption education study material which is more oriented towards fostering citizens, inculcating values and morals, as well as efforts to raise awareness for the younger generation of the dangers of corruption for the life of the nation and state. Such as Citizenship Education (PKn) subjects in the KTSP in class II SMP and MTs semester 2 which contain Basic Competencies (KD) which are explicitly written about anti-corruption education.
Thus, the development of an integrative-inclusive anti- corruption education model also needs to be included in Islamic religious education. Considering that Islamic religious education also contains materials related to legal-social (social) and individual norms.
2. Anti-Corruption Education Learning Materials in Higher Education As previously mentioned, the materials offered by the Director General of Islamic Education at the Indonesian Madrasah Directorate include: 1) what and where is corruption, 2) the causes of corruption, 3) moral issues, 4) corruption and human rights, 5) combating corruption, 6) corruption and market economy, 7) corruption and law, 8) corruption and democratic society, 9) rights and obligations of citizens, 10) clean and authoritative government, and 11) good governance. These materials can also be applied in universities, but the process of study and analysis is more comprehensive, critical and constructive.
285 Ibid., 95.
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Meanwhile, in the book Anti-Corruption Education for Higher Education, it is explained that this anti-corruption education course contains the following materials: learning models for anti-corruption courses; understanding of corruption; factors causing corruption;
massive impact of corruption; anti-corruption values and principles;
efforts to eradicate corruption; movements, cooperation and international instruments to prevent corruption; criminal acts of corruption in the laws and regulations in Indonesia; and the role of students in preventing corruption.286
Giving anti-corruption education lessons will make people who will sit in the leadership of the government have the stock of values to ward off corruption. It is important to remember that all corruptors are people who have been educated in formal schools.
According to Biyanto in Agus,287 There are several reasons why anti-corruption education is important, including:
a. The world of education, especially educational institutions in general, has a set of knowledge (knowdge), to provide enlightenment against various misunderstandings in efforts to eradicate corruption.
b. Educational institutions are important to be involved in eradicating corruption because they have a strong network throughout the country. The involvement of educational institutions from elementary, middle, to higher education levels will make efforts to eradicate corruption massive.
c. If we examine the social background of the perpetrators of corruption one by one, it can be said that the majority of them are college alumni.