Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies)
ISSN(e) 2527-4511 | Vol. 11 No. 2 (2023) | 131-144 DOI: http://dx.doi.org/10.15642/jpai.2023.11.2.131-144
Piety and Tolerance in Thai Society: Exploring Multicultural Coexistence at Phatnawitya School
Muhammad Adib Nuruzzamana), Auliya Ridwanb), Afida Safrianic), Wan Anita Ha’sad)
a) UIN Sunan Ampel Surabaya, Indonesia b) UIN Sunan Ampel Surabaya, Indonesia c) UIN Sunan Ampel Surabaya, Indonesia d) Phatnawitya School, Thailand
KATA KUNCI
Pendidikan islam; Kesalehan dan Toleransi; Masyarakat
Multikultural.
KEYWORDS
Islamic Education; Piety and Tolerance; Multicultural Society.
A. Introduction
Thailand is a constitutional monarchy located between the continent of Australia and the Chinese mainland, giving it a central and easily accessible geographical position for business activities and the spread of religion. The country boasts a diverse population characterized by ethnic groups such
ABSTRAK
Masyarakat Thailand yang beragam secara etnik dan agama menuntut pentingnya kesalehan dan toleransi untuk memelihara harmoni sosial. Studi ini mengkaji praktik penanaman nilai kesalehan dan toleransi di Phatnawitya School, melalui integrasi nilai-nilai tersebut dalam kurikulum dan aktivitas sekolah. Penelitian ini juga mengeksplorasi tantangan dalam mewujudkan lingkungan yang menghargai keberagaman di sekolah dan masyarakat multikultural. Dengan pendekatan kualitatif dan studi kasus, penelitian ini mengumpulkan data primer dan sekunder. Hasilnya menunjukkan bahwa pendidikan Islam di Phatnawitya School berperan penting dalam membina kesalehan dan toleransi siswa melalui kurikulum agama Islam, kegiatan ekstrakurikuler, dan program pemberdayaan siswa. Pendidikan ini berhasil menciptakan lingkungan yang kondusif untuk pengembangan sosial siswa.
Kesimpulan penelitian ini menegaskan peran pendidikan Islam sebagai sarana efektif dalam membentuk karakter siswa yang harmonis dan toleran, serta membina masyarakat multikultural.
ABSTRACT
The ethnically and religiously diverse Thai society underscores the importance of piety and tolerance in maintaining social harmony. This study examines the inculcation of piety and tolerance values at Phatnawitya School, integrating these values into the curriculum and school activities. The research also explores the challenges in fostering an environment that values diversity in both the school and the multicultural community. Utilizing a qualitative approach and case study design, the study gathered primary and secondary data. The findings reveal that Islamic education at Phatnawitya School plays a crucial role in nurturing students' piety and tolerance through the Islamic curriculum, extracurricular activities, and student empowerment programs.
This education has successfully created an environment conducive to the students' social development. The study concludes that Islamic education is an effective means in shaping harmonious and tolerant student characters, as well as cultivating a multicultural society.
as the Thai, Lao, Malay, and Chinese. The majority of the Thai population adheres to the Theravada branch of Buddhism, while others practice Islam, Confucianism, Hinduism, and Christianity.1
While Islam is a minority religion in Thailand, accounting for about four percent of the population, it has experienced rapid growth and has become the largest minority in the country. The Muslim population in Thailand is primarily concentrated in the southern regions, including the provinces of Yala, Pattani, and Narathiwat, as well as parts of Satun and Songkhla. These areas share direct borders with Malaysia, where a significant portion of the population has Malay ethnic backgrounds.
The condition of a diverse community, encompassing various groups or individuals with distinct norms, cultures, religions, and languages within the same geographical area, holds significant potential as a source of diversity that can enrich community life when accompanied by a high level of mutual respect and tolerance among these groups or individuals. Nevertheless, it is not without the negative potential that could lead to conflicts and tensions among community groups and disrupt social integration and the development of a harmonious community when a low level of tolerance is observed within the community.2
The issue of culture in Thailand has historically arisen between the Malay-Muslim and Thai- Buddhist communities. This matter has become a complex concern, giving rise to the identification of stereotypes and stigmas. Oftentimes, some Thai-Buddhist groups have employed the term "Khaek"
when referring to the Malay-Muslim community. Etymologically, this term translates to 'guest' or 'foreigners' and carries negative connotations, appearing derogatory. The term is perceived as an ethnocentric and stereotypical expression, depicting Malay-Muslims as transient and second-class citizens. The Malay-Muslim community in southern Thailand is considered an alien cultural group based on symbols such as their language and traditional attire.3
On the contrary, the Malay-Muslim community identifies Thai-Buddhists as infidels and idol worshipers. They view Thai-Buddhists as a form of modern ignorance (jahiliyah), considering them as enemies to be fought in accordance with Islamic law due to their perceived oppression of the Malay- Muslim community. Ideological and cultural conflicts, sometimes escalating into physical clashes, have characterized the relationship between the Thai and Malay ethnic groups. This includes interactions with the Thai government. The Malay-Muslim community in southern Thailand perceives discrimination by the Thai government, framing this relationship as that of colonizers and the colonized. The conflicts rooted in culture, identity, and history reflect the intricate challenges within the southern region of
1 Mania, "Perkembangan Sosial Islam Di Thailand," ALMA' ARIEF: JURNAL PENDIDIKAN SOSIAL DAN BUDAYA 1, no. 1 (2019).
2 Ahmad Suradi, John Kenedi, and Buyung Surahman, "Religious Tolerance in Multicultural Communities: Towards a Comprehensive Approach in Handling Social Conflict," Udayana Journal of Law and Culture 4, no. 2 (2020).
3 Arismunandar Arismunandar, Afriantoni Afriantoni, and Asmuni Asmuni, "Melayu Pattani Thailand: Muslim Minority Religion Expression in the Middle of Non Muslim Majority," Journal of Malay Islamic Studies 3, no. 1 (2019).
Thailand and underscore the pressing need to find solutions for the establishment of harmony and peace in the area.4
In the midst of a diverse society such as in Thailand, it is crucial to develop a perspective on multiculturalism. The concept of multiculturalism pertains to the recognition of multiple ethnicities coexisting in the same environment while safeguarding their existence in shaping communal life. This concept emphasizes that cultural, religious, and value diversity within society should not be a hindrance to peaceful coexistence. Diversity should be met with behaviors of mutual respect and appreciation to attain a harmonious life. The term "multiculturalism" was first introduced in the 1960s by a Canadian Prime Minister named Pierre Trudeau. His intention was to utilize the concept of multiculturalism as a counter to the prevailing concept of biculturalism in Canada during that era. The study of multiculturalism subsequently evolved and gained popularity, largely due to the contributions of Will Kymlicka. Kymlicka published two significant works in this field: "Liberalism, Community, and Culture"
in 1989 and "Multicultural Citizenship" in 1995.5
The effort to cultivate a multicultural perspective, fostering effective and sustainable mutual understanding and empathy within a society, is primarily channeled through the realm of education.
Education plays a fundamental role in instilling and nurturing respect among individuals in society, especially the younger generation who represent the future. Through education, young minds are taught and encouraged to value one another within their surroundings. This approach ensures that diversity literacy is well-received. Educational institutions serve as small labotarorium of society, where students engage in the socialization of various evolving values. 6
Education should be chosen as the means to facilitate a comprehensive transformation aimed at encouraging the development of an open-minded perspective within society, particularly in the context of multiculturalism. Education indeed stands out as the most suitable medium for cultivating a multicultural perspective, exemplified by schools that offer quality education and respect the diversity among their students. Teachers and other stakeholders within schools wield substantial influence in shaping the social and cultural structure of educational institutions, ensuring that educational services are accessible to all students from diverse backgrounds.7
As an Islamic educational institution, Phatnawitya School plays a role as a provider of Islamic education within a multi-religious and multicultural environment. It integrates religious aspects with the existing cultural and religious diversity in its vicinity. The primary mission of Phatnawitya School is to provide integrated Islamic education with a full-day school system that pays attention to the learning
4 Paulus Rudolf Yuniarto, "Minoritas Muslim Thailand Asimilasi, Perlawanan Budaya Dan Akar Gerakan Separatisme,"
Jurnal Masyarakat dan Budaya 7, no. 1 (2005).
5 Rizal Mubit, "Peran Agama Dalam Multikulturalisme Masyarakat Indonesia," Epistemé: Jurnal Pengembangan Ilmu Keislaman 11, no. 1 (2016).
6 Saihu Saihu, "Pendidikan Islam Multikulturalisme," Al Amin: Jurnal Kajian Ilmu Dan Budaya Islam 1, no. 02 (2018).
7 Irham Irham, "Islamic Education at Multicultural Schools," Jurnal Pendidikan Islam UIN Sunan Gunung Djati 3, no. 2 (2017).
development of each student. The school educates students with a holistic approach that combines strengthening academic aspects and considers the development of students' character. This approach aims to foster the potential of students in an enjoyable, democratic, and humanistic learning environment through experiential interactions within their surroundings. The school believes that effective Islamic education should encompass a deep understanding of religion, the development of ethical and moral values, and the ability to coexist harmoniously within society. This article will focus on the principles of conduct and interaction, specifically, piety and tolerance.
Piety is a perspective or way of life that emphasizes goodness and adherence to religious and moral values. The attitude of piety is closely related to devotion to Allah SWT and spiritual belief. From the Islamic perspective, piety is defined as obedience to religious teachings, involving the practice of Islamic law in daily life, devotion to Allah, and doing good deeds towards others.8 On the other hand, tolerance, as defined by Umar Hasyim, is understood as a mental attitude and behavior that respects and accepts differences in beliefs and principles in living life according to each individual's conscience, as long as it does not contradict the fundamental principles that result in order and peace in society. 9 This aligns with Webster's definition, which emphasizes being tolerant, especially towards differing beliefs and customs, meaning allowing, acknowledging, and respecting the beliefs of others. 10
Piety and tolerance are highly important in a multicultural society. Individuals who practice piety will live by maintaining their identities while upholding ethical and moral values, which are instrumental in fostering harmonious relationships and mutual respect among individuals and different groups. These principles are further enhanced by the crucial virtue of tolerance, which serves to mitigate the potential for conflicts, discrimination, and tensions between various groups. Tolerance ensures that each individual is esteemed and accepted for their unique identities, beliefs, and cultures. By cultivating piety and tolerance, a society can infuse its life with unity, respect for diversity, and the creation of an inclusive and harmonious environment for all its members. Piety and tolerance serve as a robust foundation for constructing a society characterized by mutual respect and peaceful coexistence.
This research aims to provide an overview of the approaches employed by Islamic education to instill the values of piety and tolerance in students, as well as the challenges faced in this endeavor. This investigation seeks to shed light on how the cultivation of piety and tolerance within Islamic education can contribute to the promotion of unity and harmony in a culturally and religiously diverse society.
Research on this theme has been previously conducted, yet there are distinctions between this study and the prior research. Among the relevant studies are "Instilling Religious Character and Tolerance in the Social Development of Primary School Students" which explores effective measures for
8 Haris Riadi, "Kesalehan Sosial Sebagai Parameter Kesalehan Keberislaman (Ikhtiar Baru Dalam Menggagas Mempraktekkan Tauhid Sosial)," An-Nida' 39, no. 1 (2014).
9 Nazmudin Nazmudin, "Kerukunan Dan Toleransi Antar Umat Beragama Dalam Membangun Keutuhan Negara Kesatuan Republik Indonesia (Nkri)," Journal of Government and Civil Society 1, no. 1 (2017).
10 Prosmala Hadisaputra, "Implementasi Pendidikan Toleransi Di Indonesia," Dialog 43, no. 1 (2020).
shaping religious character and tolerance within the school environment. 11 “The Role of Schools in Fostering Religious Tolerance" it is emphasized that schools and teachers play a crucial role in creating harmony and peace within the school environmen. 12 Furthermore, in the article "Developing Islamic Religious Education in a Multicultural Society" the author highlights that the integration of Islamic education with the principles of multiculturalism can serve as a vanguard for peace and social control in a multicultural society. 13
The current research focuses more on providing solutions and mitigation strategies for the issues and problems that arise within multicultural communities, where ethnic and religious tensions are prevalent. By examining the role, methods, and strategies of Islamic education within Phatnawitya School as an example, the study aims to illustrate how values of piety and tolerance can be instilled in students. This, in turn, allows them to adhere to Islamic teachings while applying the inclusive principles of rahmatan lil alamin in society. The ultimate goal is to prepare these students for a future where they can contribute to maintaining peace among various societal groups across different aspects of life.
The method employed in this research is a qualitative method using a case study design.14 This method was chosen with the aim of gaining an in-depth understanding of the implementation of Islamic education as a means of instilling piety and tolerance at Phatnawitya School. Data was collected through direct observation, interviews, and documentation techniques conducted on-site. Data sources in this study included participants such as Islamic religious education teachers, students, and the school principal. Additional data sources were derived from the curriculum, teaching materials, and relevant documents available at the school. The data collected was then processed using data condensation techniques, involving data simplification, data abstraction, and data transcription.15 Subsequently, the findings are presented in a structured manner in the sentences within this article.
B. Social Context of Phatnawitya School
Phatnawitya School is an Islamic educational institution located in Yala, Thailand. The school offers various educational levels, ranging from early childhood education to the equivalent of high school. Situated in the city, Phatnawitya School is in proximity to several other schools, such as Rangsee Anusorn School, Ratchata Wittaya School, and Satree Yala School. Phatnawitya School is a prominent and favored Islamic educational institution in Yala, known for its well-equipped and representative
11 Dani Dwi Nur Hidayat, "Penanaman Karakter Religius Dan Toleransi Terhadap Perkembangan Sosial Peserta Didik Tingkat Sekolah Dasar," Edukatif: Jurnal Ilmu Pendidikan 4, no. 6 (2022).
12 Anita Ida Karolina, and Rustiyarso Rustiyarso, "Peran Sekolah Dalam Membangun Sikap Toleransi Beragama," Jurnal Pendidikan dan Pembelajaran Khatulistiwa (JPPK) 8, no. 3 (2015).
13 Fina Surya Anggarini, "Pengembangan Pendidikan Agama Islam Dalam Masyarakat Multikultural," Al-Tarbawi Al- Haditsah: Jurnal Pendidikan Islam 4, no. 2 (2019).
14 Dimas Assyakurrohim et al., "Metode Studi Kasus Dalam Penelitian Kualitatif," Jurnal Pendidikan Sains Dan Komputer 3, no. 01 (2023).
15A Huberman, Qualitative Data Analysis a Methods Sourcebook (Thousand Oaks, Ca: Sage, 2014).
facilities. Within the context of religious education, Phatnawitya School plays a vital role as a provider of Islamic education in a multicultural and multi-religious environment, harmonizing religious aspects with the cultural and religious diversities present in its vicinity. The school is also actively engaged in fostering collaboration opportunities with various educational institutions, both domestic and international. Regarding the recruitment of teaching staff, Phatnawitya School offers inclusive opportunities for prospective teachers from diverse backgrounds, as evident by the presence of teachers from Indonesia and non-Muslim teachers from the Philippines.
Phatnawitya School, as an Islamic educational institution, is guided by a mission to provide comprehensive Islamic education. It follows a full-day school system and places a strong emphasis on monitoring the learning development of each student. With a staff of over 60 teachers who accompany students from 07:30 am to 04:30 pm, the school lives by its motto of being Clean school, good manners, and outstanding academics. This institution employs a holistic approach to education that goes beyond enhancing academic aspects alone, emphasizing the formation of students' character. The school firmly believes that effective Islamic education should encompass a profound understanding of the religion, the development of ethical and moral values, and the ability to coexist harmoniously within society.
The religious education program at Phatnawitya School is meticulously designed to facilitate students in acquiring a profound understanding of Islam, encompassing the aspects of faith (aqidah), Islamic law (sharia), and morality (akhlak). The curriculum includes comprehensive content such as Tauhid, the Quran, Hadith, Islamic jurisprudence (fiqih), the history of Islamic civilization, religious ethics, and the Arabic language. These components are thoughtfully integrated to nurture resilient Islamic values and high moral standards in the students, aligning with the teachings of the Prophet Muhammad SAW. Furthermore, religious education at the school goes beyond theoretical comprehension. It emphasizes the students' ability to grasp the relationship between Islamic teachings and their social context in daily life. This approach is crucial to help students understand how Islamic teachings remain relevant to the dynamic circumstances of life and to equip them with the social skills and emotional intelligence needed to navigate differences within a multicultural society effectively.
C. The Practice of Instilling the Values of Piety and Tolerance
Being piety person means building a personal relationship with God and living life according to the moral and ethical principles taught in religion. A person's piety is reflected in his daily behavior that always tries to do good and avoid evil. While being a tolerant person means accepting the differences in beliefs held by others without changing their beliefs or ignoring the religious principle they believe in. A tolerant person will be respectful of people who are different from what he believes. Piety and tolerance are not two opposites, a pious person can hold fast to his religious beliefs while being able to respect and recognize the rights of other individuals to have different religious beliefs and practices. Similarly, a
tolerant person can appreciate and respect differences, without having to sacrifice the beliefs and principles of the religion they believe in.
In the endeavor to instill Piety and tolerance, Phatnawitya School employs a range of educational strategies encompassing both regular and extracurricular activities. These include the routine recitation of morning and evening dhikr, guided congregational prayers, and social projects that actively involve students in the community. The primary objective is to encourage students to put religious values into practice and gain practical experience in promoting tolerance and unity within society.
students are encouraged to cultivate a virtuous character by developing positive habits across social, emotional, and spiritual dimensions. Through the exemplary behavior and motivation provided by teachers and school staff, students are urged to become accustomed to assisting others, sharing, displaying discipline, and preserving the environment. This aligns with the vision of the 2008 Core Curriculum in Thailand, which underscores the aim of enhancing students' capabilities with a focus on balanced development across various aspects, encompassing the physical, intellectual, and moral domains. 16
Students are equipped with a range of skills to become well-rounded individuals capable of excelling in various fields. Simulation of religious practices, academic talents, scouting activities, and self-reflection sessions are organized to complement the students' learning process. They also receive counseling services and psychological support through homeroom teachers assigned to each class, facilitating open discussions about their feelings, problem-solving, and self-esteem building.
Learning at Phatnawitya School also includes the integration of Islamic teachings into the curriculum and school activities. Integrating Islamic values into subjects such as mathematics, science, languages, arts, and others is an educational approach aimed at demonstrating to students the interconnectedness between Islamic teachings and various aspects of daily life, including the subjects taught at school. Dr. Surin Pitsuwan, a prominent figure in Thailand, stated that education aims to produce a generation with a strong and outstanding identity and the global capacity to benefit all of humanity. 17 The purpose of this approach is to provide a more holistic and in-depth understanding of how Islamic principles can be applied in everyday life and how Islam is interconnected with various academic disciplines.
The school educates students to engage in practical activities, such as visits to places of worship, social projects, and simulations that involve Islamic values in daily life. By using an education method based on positive reinforcement and integrated development of students, the school can create an environment that supports the development of outstanding character and encourages the application
16 MASc Yunardi, "Sistem Pendidikan Di Thailand," Kantor Atase Pendidikan, Kedutaan Besar Republik Indonesia (KBRI) Bangkok (2014).
17 Muhamad Razak Idris, "Surin Pitsuwan (1949-2017)“Tokoh Politik Muslim Thailand”," Cabaran Agamawan dalam Membela & Membangun Tanah Air (2019).
of religious values in daily life. In this context, Imam Al Ghazali asserted that if a child is accustomed to doing good deeds and receives a good education, they will grow and develop based on goodness. This will have a positive impact and become a source of blessings, both in this worldly life and the hereafter.18
Good habits emphasized also include the values of tolerance. Because differences in society are Allah's decrees that cannot be avoided. Through teaching, discussion, and interactive activities, students are encouraged to accept and respect the diversity of religion and culture in their environment. An inclusive attitude and a deep understanding of universal values are essential in maintaining harmony among various ethnic and religious groups in society. By undergoing the educational process at school, students are expected to have a strong sense of piety with a profound understanding of Islam, and the ability to coexist with tolerance for those who have different religious and cultural backgrounds in society.
By understanding differences and respecting them, Islamic education can contribute to building peace and harmony among various groups in society. Islamic education can enrich the religious and cultural perspectives of all individuals, enabling them to learn from and respect each other. Prioritizing tolerance among people of different religions will open the door to constructive dialogue and cooperation and help reduce social tensions and negative stereotypes.
The instillation of principles of piety and tolerance within schools serves as a crucial foundation for cultivating a younger generation that acts as a vanguard for peace within society. An individual characterized by piety with a profound religious understanding and a high level of tolerance will be capable of coexisting within a diverse community. However, the responsibility for a child's education is not solely the burden of teachers; it is a shared responsibility that also involves parents and the broader community. Teachers are tasked with conveying and exemplifying these values to students within the educational setting. In the home environment, the responsibility for supporting the character development of children falls upon parents. Moreover, children undoubtedly interact with their surrounding communities, which in turn enriches their understanding of tolerance and diversity. It is thus imperative to collectively recognize that in order to achieve significant educational objectives, collaboration among various stakeholders is required to prepare a future generation that is astute in confronting the challenges of an increasingly complex and diverse world.
D. The Challenges of Islamic Education in Instilling Piety and Tolerance in School Environments and Multicultural Communities
Every effort in developing something will certainly encounter challenges and obstacles, as well as in efforts to implement Islamic education to instill piety and tolerance in the school environment and multicultural society. Challenges and obstacles can arise from within the educational institution as well
Novi Puspitasari, and Reonaldi Yusuf, "Peran Pendidikan Agama Islam Terhadap Pembentukan Karakter Religius 18
Peserta Didik," Atta'dib Jurnal Pendidikan Agama Islam 3, no. 1
)
2022 .(
as from outside the institution. The lack of teachers who have superior capabilities, an unsupportive learning environment, to world conditions that continue to change due to increasingly massive globalization, must be addressed properly, Islamic education in schools must be able to answer every challenge that exists by outlining the problems faced and developing strategies for solving them so that every educational program that has been designed can run well.19
From an internal perspective, the quality of teachers, specifically in terms of religious knowledge, pedagogical competence, and an understanding of tolerance values, is a crucial challenge that must be addressed in the implementation of Islamic education. Teachers who employ conventional and monotonous teaching methods tend to make students bored and disinterested. When coupled with religious teachings that tend to be normative and lack illustrations of the social and cultural contexts in which the students are situated, religious lessons become a tedious routine in the classroom. 20
Teachers in Islamic educational institutions must possess pedagogical competence and the ability to effectively communicate religious concepts to students. They should have an understanding of effective teaching methods and strategies, classroom management, learning assessment, as well as the skill to design engaging and contextually relevant learning experiences.21 Schools need to provide training to teachers to ensure that they continue to develop and update their knowledge and skills in alignment with the latest developments in the field of education and the ever-evolving social context.
Sustained professional development is of utmost importance in maintaining and enhancing the quality of teachers.
Social life is closely related to the culture prevalent in society. However, sometimes popular and trending culture elements such as films, music, fashion styles, and viral trends may not align with religious values and social norms. This needs to be approached wisely as it can influence the attitudes, beliefs, and actions of individuals, especially students who are susceptible to the influence of popular culture. 22 Popular culture often displays explicit sexuality and moral perspectives that contradict religious teachings. Therefore, Islamic education must play a role in helping students understand religious teachings and good moral values, as well as raising awareness about the importance of practicing these teachings in their lives.
In the digital era, mass media plays a significant role in shaping public opinion and influencing society's perceptions of various issues, including Islam. Often, mass media presents negative or inaccurate narratives about Islam, which can broadly impact public perceptions and attitudes. Mass
19 Majida Faruk, H Syarifuddin Ondeng, and H Munawir Kamaluddin, "Pendidikan Islam Di Tengah Masyarakat Multikultural," Aksara Kawanua: Jurnal Ilmiah Multidisiplin 2, no. 01 (2023).
20 Sukarno L Hasyim, "Problematika Guru Pai Realita Dan Idealita Sebagai Akuntabilitas Sosial," JURNAL LENTERA:
Kajian Keagamaan, Keilmuan dan Teknologi 13, no. 1 (2015).
21 Anggun Wulan Fajriana, and Mauli Anjaninur Aliyah, "Tantangan Guru Dalam Meningkatan Mutu Pendidikan Agama Islam Di Era Melenial," Nazhruna: Jurnal Pendidikan Islam 2, no. 2 (2019).
22 Dalmeri Dalmeri et al., "Sekularisme Sebagai Tantangan Pendidikan Islam Kontemporer," Ta'dibuna: Jurnal Pendidikan Islam 11, no. 2 (2022).
media tends to select sensational and controversial news to capture the public's attention. News related to terrorism, separatism, or extremism often dominates the coverage, resulting in an imbalanced narrative and a misleading portrayal of Islam as a whole. Social and digital media have enabled the rapid and widespread dissemination of fake news (hoaxes). Negative or inaccurate narratives about Islam are often widely disseminated through these platforms. 23
Teachers should instill critical and analytical thinking in students when they encounter information. They must teach students to evaluate information from diverse sources, consider various perspectives, and seek reliable facts before drawing conclusions. Students should be guided in dealing with fake news, as the spread of hoaxes can lead to misunderstandings and conflicts in society. 24
Thailand as a secular country25 values freedom of religion which allows people to profess any religion according to their personal beliefs. However, this freedom also opens the door to the entry of deviant Islamic ideologies and ideas that are contrary to the true teachings of Islam. Islamic education must overcome this contradiction by fortifying the students through a correct understanding of Islam.
Encourage a critical attitude and a deep understanding of religious principles to confront ideological currents that contradict Islamic teachings.
Islamic educational institutions in Muslim minority neighborhoods often get stereotypes and negative prejudices that arise due to lack of understanding and deep interaction between individuals or different religious groups in the surrounding environment. Negative stereotypes or prejudices can lead to mistrust, fear, or discrimination against certain individuals or religious groups that can hinder the development of tolerance in society. Religious differences can also cause conflict and tension between individuals or groups. Therefore, Islamic education must be present as a liaison for interfaith dialogue and build strong communication bridges with people of different faiths, so that misunderstandings can be minimized and social harmony can be realized.
E. Islamic School Resolution in Mitigating Conflict in Multicultural Societies
Multiculturalism is not a concept contrary to Islam; it is also found in the Quran, in Surah Al- Hujurat: 13, which explains that Allah created humans from various nations and tribes so that they may know one another.26 Multiculturalism can also be found in the universal concept within Islam known as
"rahmatan lil alamin." This concept carries the meaning that Islam teaches us to spread compassion to all humans, regardless of their religion, race, or ethnicity.27
23 Mira Rahmayanti Sormin, "Dampak Media Massa Terhadap Pendidikan Islam," Al-Muaddib: Jurnal Ilmu-Ilmu Sosial dan Keislaman 3, no. 2 (2018).
24 Farid Khoironi, "Mengcounter Hoax Melalui Internalisasi Nilai Nilai Pendidikan Islam," Quality 5, no. 2 (2017).
25 Alaiddin Koto, and Wali Saputra, "Wakaf Produktif Di Negara Sekuler: Kasus Singapura Dan Thailand," Sosial Budaya 13, no. 2 (2016).
26 Hayati Nufus Nur Khozin La Diman, "Nilai Pendidikan Multicultural (Kajian Tafsir Al-Qur’an Surah Al-Hujurat Ayat 9-13)," Al-Iltizam: Jurnal Pendidikan Agama Islam 3, no. 2 (2018).
27 Muhammad Turhan Yani et al., "Islam Dan Multikulturalisme: Urgensi, Transformasi, Dan Implementasi Dalam Pendidikan Formal," Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 8, no. 1 (2020).
An approach or educational model that recognizes and values diversity is known as multicultural education. The theory of multicultural education was articulated by James A. Banks, a professor at the University of Washington in Seattle. He is one of the key figures in the development of multicultural education and has been dubbed the father of multicultural education.28
Multicultural education is the process of developing the full potential of individuals while valuing their plurality and heterogeneity as a consequence of cultural, ethnic, tribal, and religious diversity.
Multicultural education emphasizes a cultural pluralism philosophy within the education system based on the principles of equality and a moral commitment to mutual respect and acceptance to achieve social justice. 29
Multicultural education aims to minimize the potential conflicts existing in society. In a heterogeneous society, ignorance and stereotypes can be the causes of various potential conflicts.
Without a proper understanding of diversity, various issues such as intercultural conflicts, racial discrimination, and religious tensions may arise. It is not unlikely that if these issues are allowed to persist, they may escalate into physical conflicts and violence. Therefore, multicultural education is crucial in assisting society in addressing such potential conflicts by promoting tolerance, dialogue, and appreciation of diversity. The goal of education is not merely to fill the minds of students with knowledge and subject matter but to nurture their souls with good morals and values, enabling them to lead a virtuous life.
In Johan Galtung's conflict theory, three main dimensions are identified: direct violence, which refers to physical actions or behaviors causing injury or harm to someone physically; structural conflict, arising from an unjust system or policy, such as in access to services, employment, education, and legal justice; and cultural conflict, arising from differences in values, norms, beliefs, and cultural identities among different groups.30
In the context of multicultural education, mitigating conflict is a crucial objective achievable through an understanding and teaching of righteousness and tolerance. By addressing deeper structural and cultural conflicts, schools as educational institutions can prevent violent conflicts by imparting constructive conflict resolution skills, including effective communication, seeking fair solutions, and resolving differences without resorting to violence. By incorporating these values into the educational curriculum, schools can serve as platforms where understanding and peace are nurtured. Students will carry these values of righteousness and tolerance into society, helping minimize the potential for conflict and fostering harmony among groups. Thus, the cultivation of righteousness and tolerance in schools not only prepares individuals to be better citizens but also shapes a more peaceful and united society.
28 James A Banks, "The Construction and Historical Development of Multicultural Education, 1962–2012," Theory into practice 52, no. sup1 (2013).
29 Rustam Ibrahim, "Pendidikan Multikultural: Pengertian, Prinsip, Dan Relevansinya Dengan Tujuan Pendidikan Islam," Addin 7, no. 1 (2015).
30 Fajar Khaswara, and R Yuli Ahmad Hambali, Conflict Theory According to Johan Galtung, vol. 4, Gunung Djati Conference Series (2021).
Islamic schools should use a humanist approach in Education, by placing students as the main subject in the educational process. Through recognition of basic rights, diversity and potential possessed and based on the active involvement of students in Education, will realize positive values in themselves as a result of social and cultural interaction. Riyanto stated, as quoted by Pettalongi that humanist education emphasizes how to establish communication and personal relationships between individuals and between individuals and groups in the school community. Good education not only sharpens intellectual intelligence, but also harmonizes emotional, social and spiritual intelligence so as to provide balance in students from aspects of individuality to aspects of sociality or sensitivity in common life as a system of society. According to him, man will become truly human if he develops cultural values which include knowledge, religious, artistic, economic, social and political values. The basic human instinct is that every human being wants to be treated civilly. This treatment is manifested in humanity's commitment to a culture of nonviolence and a culture that values life, a culture of solidarity and just economic procedures, and a culture of tolerance and right living. 31
F. Conclusion
Piety and tolerance are two pivotal and compatible facets in diverse societies like Thailand. They complement each other, serving as strong pillars for establishing an inclusive and harmonious multicultural society. Kesalehan, referring to robust moral, ethical, and religious convictions, forms the foundation for actions that respect and accept diversity. Meanwhile, tolerance enables individuals with varying backgrounds and beliefs to peacefully coexist.
In a multicultural society like Thailand, it is vital to emphasize education among the younger generation that reflects tolerance as an inseparable part of its culture and social values. This ensures that these individuals become pioneers in appreciating and respecting cultural and religious diversity, leaving no room for discrimination or conflict. The amalgamation of universal values through kesalehan and tolerance, which esteems diversity, is a key factor in creating an inclusive, fair, and peaceful society in Thailand. By combining religious teachings, human ethics, and the spirit of tolerance, Thai society can continually maintain harmony amidst the cultural and religious diversity that defines the nation.
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