Strengthening The Value Of Hindu Education For Young Hindu Generation To Against Radicalism
III. CONCLUSION
start from and be associated with concrete daily life situations. Like how to think and act both for yourself and others, dealing with other people, community, tolerance, respecting differences in a pluralistic society.
As stated Santoso (2001: 281), that religion is proud and relied upon: (1) as: spiritual power which is considered capable of making students as human beings who are civilized, moral, fair, good, and commendable; (2) as a basic potential to shape the tradition of thinking, being mature, open, and tolerant; (3) answering basic needs of society from generation to generation to be able to live together dynamically and harmoniously in different religions, ethnicities, races, and cultures (pluralism).
Educational figure Ki Hajar Dewantara once emphasized that the purpose of education is cultural, namely inheriting values to the next generation, so that the inheritance is useful for his life. Likewise the case with religious education must enable a person, not only to know his religion but also to be able to grow in his faith and impose religious teachings in daily life for a life that is physically and spiritually prosperous for all. The ultimate goal of religious education is to cultivate a person who has self-integrity, and is able to use his faith to answer life’s challenges and be able to humanize his fellow humans despite different religions and beliefs.
In terms of learning methods, the relationship between teachers and students is dialogic-communicative in nature as suggested by Socrates. Religious teachers are not seen as the only source of learning, and students are not seen as learning objects. But teachers and students alike as subjects of learning so that the atmosphere of learning and planting values will be dynamic and alive (Freire, 2001: 34). The educational concept developed by Paulo Freire is interesting to use in developing students’ thinking in problem solving. Education here can be interpreted as human empowerment to be independent and creative in solving life’s problems.
In terms of output, according to Tilaar (2004: 92), idealized education graduates are education and civilized human being, namely educated / knowledgeable and cultured human beings. Such humans can only be produced by an educational system rooted in culture. So, learning religious education is not only understood as a transfer of knowledge, but also appreciation and practice in everyday life. Where the teachings of religion in turn achieve its relevance to real life, not just the afterlife / supernatural.
Inclusive religious education must be able to make students aware that plurality of religion is a necessity in Indonesia. Therefore students must learn to accept and appreciate differences so that the creation of harmony and peace between religious people.
harmony between religious groups. This attitude can be developed through the process of education in schools, especially religious education with an inclusive paradigm.
Considering that pluralism in Indonesia has recently been tested by various conflicts and violence involving religious sentiments which are mostly carried out by young people.
One of the factors that caused the emergence of many conflicts and violence in Indonesia, was due to the powerlessness of religious education in instilling values through inclusive religious education. This helplessness is at least caused by several factors as follows: first, the emphasis is on the process of transferring religious knowledge rather than the process of transforming religious and moral values to students; second, religious education has been seen as only a curriculum decoration and underestimated; third, lack of emphasis on moral values that support inter- religious harmony, such as love, compassion, friendship, tolerance, helpfulness, peace-loving; fourth, lack of attention to studying other religions; fifth, you can be your own religious teacher who does not respect pluralism.
Inclusive religious education will be able to fulfill its function and at the same time can contribute to foster an attitude that respects religious pluralism, if: (1) Able to transform religious and moral values with students, (2) Able to make religious education inclusive as an educational program (3) able to instill moral values that support inter-religious harmony, (4) provide sufficient attention to study other religions, and (5) teachers especially religious education teachers have respect for pluralism.
Religious education will still have a strategic value in creating a blue print for the development of students’ religious pluralism. A blue print that directs students towards a better, peaceful, harmonious, tolerant, democratic direction as part of a pluralistic and pluralistic society.
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