Ketut Suda1, I Wayan Subrata2 [email protected]1 Hindu University of Indonesia1,2
Abstract
This article discusses the concept of healing within the educational context. This is interesting because the condition of society today is experiencing pathology due to the bonds of moral values began to weaken. This is due to three main things, namely (1) The weakening of the bonds of brotherhood that occur in the family environment, which is the first and foremost teacher for children; (2) Today’s young generation has lost an exemplary figure in behaving, because many leaders in this country are involved in acts of corruption, collusion and nepotism, as a form of shifting moral values it embraces; (3) The local wisdom values of traditional societies, which actually contain many moral values that can guide young people to desirable destinations have been marginalized.
This can be cured through the application of character education to children through religious education in schools. Because by building moral intelligence, children will be able to improve their ability to understand right and wrong, along with a strong belief to do the right thing according to that belief. If, the moral intelligence of children can be built properly, then the author believes the pathology suffered by the community in a certain period of time will be curable.
Key Words: Concepts of Healing, Character Education, Religious Education
INTRODUCTION Background
In today’s increasingly open societies, the bond of moral values seems to have begun to weaken. Whereas moral values in every culture is a regulating tool that is very determining the harmonization of the life of a society. As a result, people almost all over the world today, experiencing a moral crisis is quite apprehensive. Related to that, the world of education is currently reviewing the importance of moral education or character education given to children through school educational institutions. According Tilaar (1999: 74) this is not only felt by the nation and people of Indonesia, but also by other countries around the world. Even in the advanced industrial countries, such as America, Australia, and in other European countries, where the moral ties in people’s lives are getting weaker, it also feels the need to re-educate moral education for its younger generation.
(Ketut Suda, I Wayan Subrata) There are three main things according to Tilaar which causes this condition to occur, among others: (1) Weakening of fraternal bonds that occur in the family environment, which is traditionally the first and foremost teacher for children; (2) Young people today have lost a figure who can be imitated in behavior, because many leaders in this country are involved in acts of corruption, collusion and nepotism, as a form of shifting moral values it embraces; (3) The marginalization of the local wisdom values of traditional societies, which actually contain many moral values that can guide the younger generation to the desired purpose of life.
Seeing the condition of society like this, it can be said that society is suffering from a disease which in the context of sociology is called social pathology. Observing the social phenomenon that is happening in society today, then the big question is how efforts can be taken in order to heal social pathology that is suffered by society today?
Purpose of Writing
This study was conducted with the aim of contributing theoretical ideas relating to critical ethnography in the context of studying social-humanities issues, especially those discussing the condition of ailing society (social pathology). In addition, this study is also intended to offer a solution of the concept of healing through religious education and moral education (character education).
DISCUSSION
Education as an Enlightenment Tool
Education is essentially a tool of enlightenment or a tool to free human beings from the various problems that surround it. Education in Freirre’s view (2002: 12-13) is one of the efforts to restore human functioning to its essence in order to avoid various forms of oppression, ignorance, and backwardness. However, in the development of the modern world today, the process of transformation from traditional society to modern society has really colored the world of life with the ideology of developmentalism and its growth logic. For example, development programs not only change the “outer shell” of public space intended for the people, but also provide new content for the constructed space. The use of public space for a particular interest has created anxiety for the existence of society. For example, when real estate development, golf courses, and shopping centers (minimarkets, supermarkets, and hypermarkets) invade spaces for the general public, the public spaces originally intended for community life are marginalized. On behalf of the development of public spaces continues to decline, leaving only a small amount of public space accessible to the general public for free (Ibrahim, 2004: 4).
As a result, human life is becoming increasingly materialistic-capitalistic on the one hand, while on the other there is a very worrying spiritual and moral crisis. This assumption is based on the fact that everywhere, at all levels and areas of community life are experiencing a prolonged crisis. As evidence, those who are educated are many who are involved in corruption, collusion and nepotism, while many uneducated people become thieves, and there are also confused groups who become mug shabbers, marijuana and various forms of illicit drugs (Suhartono, 2008: 17- 18).
(Ketut Suda, I Wayan Subrata)
The community that is in the midst of the current crisis can be said to be a society suffering from a disease called social pathology. Like, the increasing frequency of free sex, the abundance of violence that occurs, especially among children and adolescents, the occurrence of cheating among schoolchildren, and the occurrence of rape, and the deprivation of the rights of others, has become a social problem that can not be solved Thoroughly to date.
According Zubaedi (2011: 2-3) demoralisasi that hit the lives of people, including Indonesian society today, one of them is caused by the learning process in schools that tend to teach moral education and character (character education) is only limited to the text and does not prepare students to face A very contradictory life. While in reality the children in the life of society, faced with attitudes and behavior of adult that exactly contrary to religious values and moral values of nationality. As a result, children become confused, meaning which things to follow whether the theories that are taught academically in school, or the fact praxis that occurs in a society that actually collide with religious values and moral values taught by Teachers at school.
According to Sudarminta (in Zubaedi, 2011: 3) educational praxis should be able to strengthen the aspect of character or values of goodness in the child (can serve as a healing effort) behavior of troubled children. However, so far education praxis is only able to produce various attitudes and behaviors of children who are contrary to what is taught by teachers at school.
Exemplified, Moral Education Pancasila (PMP) and Religion in the past are two types of fields that teach value, it failed to instill moral values and humanism into the center of student awareness. By referring to the research of Afyah, et al. (2003) it can be seen that the material taught by religious education and character education tends to focus on enriching the knowledge aspect (cognitive) while the formation of attitudes (affective), and behavior (psychomotor) is minimal. Thus, the learning of religious education from the past to the present is more dominated by the transfer of religious knowledge that is memorizing, compared with the transmission of moral values, thus less touching social aspects of the various values of life in society.
Concepts of Healing in the Context of Education
Education, especially character education is essentially a form of education that develops moral intelligence or develops the moral capacities of children. That is, one good way to grow the character in children is to build moral intelligence. The moral intelligence meant in this context is one’s ability to understand something right and wrong, and a strong conviction to do what is right. Moral intelligence awakens from some of the major virtues that can help children face the unavoidable ethical challenges and pressures in their later lives.
Here are seven main virtues according to Michael Borba (in Zubaedi, 2011: 57-64) that will maintain the positive attitude of the children for the rest of their lives, among others: (1) empathy, ie understanding the concerns of others who are the core of a moral emotion ; (2) Conscience is an attitude to distinguish right and wrong as a strong foundation for building a good personality;
(3) Self-control, is the control of thoughts and actions to always be able to behave in accordance with the values and norms that apply; (4) Reverence is a form of respect for others by being good, and polite; (5) Kindness, is a form of attitude to care about the welfare and feelings of others;
(6) Tolerance means to respect the dignity and rights of all people even though their beliefs and behaviors are different from ours; And (7) Justice, ie open thinking and fair and righteous acts toward others.
(Ketut Suda, I Wayan Subrata) If the concept of character education and the seven main virtues according to Michael Borba, can be applied in educational praxis, then in the next three decades people experiencing a prolonged crisis (social pathology) will slowly experience healing. This is because education is a conscious, focused, and sustainable effort to create the expected changes to individual behavior, and to the behavior of the communities in which they live (Afifi 1964: 163). While religious education according to John Sealy in his book ‘’ Religious Education: Philosophical Perspective ‘’ (1986), as dictated Ma’arif (2005: 1-2) has a neoconfessional function. That is, in addition to working to increase the religiousity of learners with their own religious beliefs, also serves to provide the possibility to study other religions, only to generate tolerance. Thus, if character education and religious education can be implemented correctly in educational praxis, then the healing of social pathology suffered by the community can be realized.
Character Education in School Education Practice
In addition to families as informal educational institutions, schools also have a very strategic role in the effort to form a community character. Because of the 24 hours of time children have each day, 6 hours of which are spent on learning and internalization of value in the school environment.
So, 25% of the time children have every day is used to live school activities. Therefore, schools should be able to create a conducive climate for efforts to shape the character of a good child. It must be admitted that the issue of character or moral education is not completely ignored by the school institution. However, based on the facts surrounding the decline of the character of today’s society, it has been proved that there is a failure of educational institutions in Indonesia, in terms of growing Indonesian people, to have good character.
Yet when observed the content of religious studies and moral education in school are all good, even children can easily memorize and understand what it means. However, according to Susetyo (2005: 88) religious education given in schools is more ritual and dogmatic, so the basic issues related to the issues of faith, hope, and love have not been touched at all. That is, the emphasis in giving religious teaching materials in schools in Indonesia still lies in the desire to make people religious, rather than on the desire to make people believe in God Almighty and virtuous.
Further according to Susetyo that the orientation of such religious education, still emphasizes the piety of the individual compared to social piety. Thus, religious education given at school should be able to open the insights of learners to improve faith in God Almighty, not just to make people of religion. Therefore, the orientation of religious education is not enough if it concerns only external things of religion, for example, about ceremonies, religious rules, rites, laws, symbols, sociological aspects, and politics of a phenomenon called religion. However, the values that should be implanted in children through religious education is the soul or spirit of the rules of religious law, ceremonies, and sociological aspects of a religion.
If this can be applied through school education praxis, then the authors believe that the disease suffered by society (social pathology) in a certain period of time can be cured. However, what has happened so far religious education in schools has been stuck in an attempt to get people to become religious instead of making people able to behave well in accordance with religious teachings. It must be admitted that the religious education given in schools today, impressed to be able to make people holy and obedient to the rules of religion, but less attention to issues that are socio-religious. Religious education of this model may produce a religious child, but narrow-
(Ketut Suda, I Wayan Subrata)
minded, arrogant, and want to win alone. In short, religious education given in schools should be able to bring learners and educators to behave well according to religious teachings, not just religious.
CONCLUSION
Based on the above description can be drawn some conclusions, among others:
1) Education is essentially a tool of enlightenment or a means to free human beings from the various problems it faces. Therefore, education must be able to free human beings from various forms of oppression, ignorance, until the backward, so that in its development humans can grow into dignified human beings.
2) The concept of healing in the context of education means that with the proper implementation of education can be formed attitude and behavior of learners in accordance with moral values, religious values, and moral values that apply in people’s lives. Thus, through the education process various forms of attitudes and behaviors of children that lead to things that are negative (social pathology) can be avoided.
3) In the praxis of school education in Indonesia, religious education is expected to inculcate virtue, moral values, and good manners, and not be trapped in attempts just to make people religious. However, religious education in schools should be able to make learners, can behave well in accordance with the teachings of his religion.
References
Freire, Paulo, 2002. Politik, Pendidikan, Kebudayaan,Kekauasaan, dan Pembebasan. (Agung Prihantoro dan Agung arifFudiyartanto, trj.) Yogyakarta: Pustaka Pelajar.
Ibrahim Idi Subandy, 2004. Dari Nalar Keterasingan Menuju Nalar Pencerahan: Ruang Publik dan Komunikasi dalam Pandangan Soedjatmoko. Yogyakarta: Jalasutra.
Ma’arif Syamsul, 2005. Pendidikan Pluralisme di Indonesia.Yogyakarta: Logung Pustaka.
Suhartono, Suparlan, 2008. Filsafat Pendidikan. Yogyakarta: AR-RUZZ MEDIA.
Susetyo Benny, 2005. Politik Pendidikan Penguasa. Yogyakarta: LKiS.
Tilaar, H.A.R, 1999. Pendidikan, Kebudayaan, dan Masyarakat Madani Indonesia: Strategi Reformasi Pendidikan Nasional. Bandung: PT. Remaja Rosdakarya.
Zubaedi, 2011. Desain Pendidikan Karakter, Konsepsi dan Aplikasinya dalam Lembaga Pendidikan.
Jakarta: Kencana.
(I Wayan Suija) ISBN. 978-602-61920-0-4 International Seminar, Hindu Indonesia University
The Concept of the Healing in Region, Culture, Health Scinces and the Economical Prospective