Suchergebnisse

Education is part of the future investment. The goals of education at any time need to be revised and adapted to the demands of change. Government Regulation Number 32 of 2013 concerning National Education Standards (SNP) provides direction on the need to develop and implement eight national education standards, namely: content standards, process standards, graduate competency standards, educators and education personnel standards, facilities and infrastructure standards, management standards, financing standards, and educational assessment standards. This study aims to describe the standardization of Islamic education on the orientation of religious values education. The National Education Standards have been implemented in accordance with the scope of their responsibilities to date. Even so, there are still pros and cons in the SNP policy, one of the reasons for the pro group is that standardization serves as a guide for teachers in making global changes, while those who oppose explain that standardization of education is heavily influenced by business and political decisions.

Education in Indonesia is still reaping problems, including the loss of morality and character that engages students in respecting differences. As a pluralistic nation, respect for diversity is very important to maintain unity and peace. Internalization of multicultural values is carried out as an effort to introduce cultural diversity and appreciate the differences within it. Because the difference is a necessity that must be accepted by anyone. This study aims to determine the multicultural values contained in Islamic religious education learning and planting methods that have been carried out in Learning Islamic Education. The results showed that: 1) multicultural values contained in the learning of Islamic religious education in Learning Islamic Education is; inclusive values, humanism, peace, tolerance, solidarity, forgiveness, justice, help, trust, and democracy; 2) the method of investing in multicultural values is teaching, example, guidance, and habituation.

The political conditions in Indonesia which underwent a reformation in 1998 had an influence on position and the existence of Islamic education in Indonesia post-New order. In this era, the position of Islamic education is as a subsystem of national education. It cannot be separated from the changes in the education system regulation in this country, namely the National Education System regulation No. 2 1989 changed to Law of Sisdiknas No. 20 / 2003. These changes have a major impact on the progress and existence of Islamic education in Indonesia. This can be seen from the aspect of the authority of Islamic education which can actually be said to be the same as the policies in the previous legislation, namely in the education system, at least, there are still two ministries that manage educational institutions, namely the Ministry of Education and Culture (Kemdikbud) and the Ministry of Religious Affairs (Kemenag). Both institutions also organize education to tertiary level. In addition, there are basic, secondary, and tertiary education in the Ministry of Education and Culture, as well as the primary, intermediate, and tertiary education institutions administered by the Kemenag. This research intends to discuss the implications of political reform on the position of Islamic education in Indonesia.

Budget policies for Islamic education in contemporary Indonesia, especially in the post-New Order era, are still within the authority of the management of the Ministry of Religious Affairs (MORA) of the Republic of Indonesia. In terms of quantity, the amount of budget obtained is still in the low category compared to the national education budget received by the Ministry of Education and Culture and the Ministry of Research, Technology, and Higher Education. Moreover, the budget received by the MORA is not all for the implementation of Islamic educational institutions but also for other non-Islamic educational institutions which are the responsibility of the ministry. Therefore, this paper discusses the policies of the Islamic education budget in Indonesia and the impacts of these policies on the implementation and sustainability of the quality of Indonesia's Islamic education. This paper exposes that Islamic education policies are always placed at a crossroads. In this context, the Islamic education budget policy is face to face and even contrasted with other policies. The problems with the political policies of the education budget, including those in the Islamic education budget policy in contemporary Indonesia, still need to be continuously monitored, evaluated, and implemented in relation to existing policies to optimize while providing better solutions and contributions.

Struggling for control : indoctrination and Jihad -- (De)constructing an indoctrinatory tradition -- Indoctrination in formal education : the case of Pondok Pesantren Islam Al Mukmin -- Indoctrination in non-formal and information education : the case of Jemaah Islamiyah -- Weaving a different net : an educative tradition -- Islamic schools in Indonesia : Islam with a smiling face? -- Whither religious pluralism, strong rationality, and strong autonomy? -- Beyond indoctrination : towards educative Muslim traditions

Biodiversity and flora in this country is a reflection of the variety and variety of natural potentials which in turn also reflect the multicultural potential of each region, ethnicity, custom, language, geography, and many more. Then coupled with the current digital era or what is called the era of disruption, the problem of social conflict that was in the realm of its initial reality, until now has also shifted to the virtual world (both social media, internet and so on). Therefore, Islamic religious education which is identical with religious dogma should also include the multicultural values of the digital era so that people who are dialogical, inclusive, democratic, pluralist, and multiculturalist are born. The purpose of this study is to obtain an acceptable formulation of Islamic religious education learning in a multicultural perspective in the era of the industrial revolution 4.0 or digital era. The research method used in this research is a qualitative research method with a grounded theory approach. Further analysis was carried out using qualitative data analysis by John W. Creswell. The research results and conclusions state that the concept of learning Islamic religious education has a multicultural perspective in the digital era, both from the aspects of educators, students, teaching materials, strategies and methods, evaluation, and learning media must prioritize dialogical, inclusive, democratic, pluralist, and multiculturalist principles.

Globalization lately has an impact on Islamic education of Muslim society. In Indonesia, the Islamic education currently has a great contribution to national development. But it is not easy to achieve the purpose of Islamic education because of a problem with the concept and method of Islamic education itself. This research examines the current Islamic education thought, according to Azyumardi Azra. This is a literature study using content analysis and critical approach. As the results and conclusion, I found that Azyumardi Azra's thought that Moslem people can answer the modernity only by become of Islamic education that Muslims people should answer the modernity by modern education, with integrating between the classical model of Islamic education and modern western education, building the Islamic education more inclusive, liberal, and democratic. Some critics for this, the modernization in Islamic education developed by Azyumardi Azra was influenced by the western thought especially the view of pluralism and liberalization where this view need to criticised within Islamic worldview.

Islamic basic religious instruction (mektebs) and Islamic secondary schools (medresas) have flourished in socialist Yugoslavia since the 1960s, and a Faculty of Islamic Theology was opened in Sarajevo in 1977. Following the violent dissolution of Yugoslavia in the early 1990s, religious education classes, placed under the responsibility of the main religious communities, have been introduced in 1994 into Bosnian primary and secondary schools. Since then, their confessional (separate) character has been a target of criticism. The international community and part of Bosnian civil society insist on replacing religious education by an inter-confessional subject called "Culture of Religions." At the same time, the Bosnian Islamic Community (Islamska zajednica - IZ) has opened several medresas and two Islamic Pedagogical Faculties, Medresas underwent an important transformation from vocational schools to general secondary schools with an Islamic moral milieu and lifestyle, while Islamic faculties are institutions training religious personnel and contributing to the (re-)definition of Islam in Bosnia and, possibly, in Europe. Adapted from the source document.

This research raises democratization of Islamic education through application of Islamic Education Institution Management, SBM as a tool for educational institution to realize democratic Islamic education. Law No. 20 of 2003 concerning National Education System and quality assurance through 2005 Law on National Education Standard which all demonstrate the democratization of education. This study uses a qualitative approach by describing application of School-Based Management in Islamic educational institution, and analyzing that application of School-Based Management is a way of realizing democratic Madrasah. The results of the study showed that the reference of implementation of SBM in Madrasah starts from Law no. 2 of 1989, No. 20 of 2003, PP No. 19 of 2005 and PP No. 55 of 2007. The strategy of SBM implementation is autonomy, empowerment, independence and flexibility. While the stages of its implementation are by way of socialization, formulation of vision and mission goals, identification of challenges, identification of functions, SWOT analysis, alternative solutions, quality improvement plan, implementation of quality improvement, and evaluation and monitoring. Implementation of School-Based Management strongly shows the existence of democratization in education, this is reflected in principles of a democratic form of Islamic education including respect for the potential of Madrasah, dynamic curriculum and the creation of synchronization of educational institutions with community as customer.

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such asIslamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God"s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and international to expand informationn access, funding, and other international supports.

This paper discusses the idea of Transformative Islamic Education with Teologi Kalibokong as the illustration. Teologi Kalibokong is used by Moeslim Abdurrahman to describe the disadvantaged situations endured by marginal societies for being exploited by middlemen and capitalists. Nevertheless, those situations cover many aspects including social, economy, education, and politics. From the perspective of Islamic jurisprudence, marginal society becomes a group of people who are less religious. They are presumed as less religious believers. Related to this, Moeslim Abdurrahman introduces the significance of particular theology for the oppressed (al-mustad'afin), which is the building of Islamic theology as the spirit of Transformative Islamic Education that generates people who capable of breaking the impasse of social injustice with critical Islamic and non-judgmental approaches.