Banjarese, an ethnic group in South Kalimantan, were estimated to have migrated to Tembilahanand its surroundings in the 19th century following the defeat of the Banjar Sultanate bythe Dutch colonialists. The religious intellectualism rooted in the Banjarese tradition has untilnow resulted in the production of 'ulema (religious scholars) even in new places to which theyhave migrated. Using in-depth interviews with several figures in Tembilahan, this preliminarystudy sheds light on how Banjarese 'ulema in the area have contributed to the transformationof society. This study is important as there has not been solid research-based informationabout this important topic publicly available. It found that Banjarese 'ulema have played animportant role in educating people through formal and informal ways to be religiously committedand socio-economically active. They have demonstrated dynamic relations with society, butsome of them were not immune from political and material temptations. It seems that the fartherthey stay away from such temptations, the more charisma they develop, and the more the opportunities they may have to contribute to the social transformation of Tembilahan society
This study explores leadership practices in different Islamic schools in Southern Thailand, an area where already for decades an ethno-political conflict has been ongoing between Malay Muslims and the Thai Buddhist government. Using a multiple-case study approach, this research selected three Islamic schools one each in the provinces of Pattani, Narathiwat and Yala selecting their principals, teachers, and students as informants. The findings suggest that the principals, in their planning activities, tend to think strategically for the benefit of their schools, their students, and the community at large, that they are willing to compromise with the government so long as not contradicting their religious beliefs and principles, and that they have a strong vision for the school improvement. Under difficult conditions, they always consider the need to establish immediate and more extensive cooperation with various stakeholders to help further improve the school conditions and their output.DOI:10.15408/sdi.v24i2.4608
In 2003, Indonesian government issued a new education law in which one of the articles (Article 12) states that student has the right to access religion class in school in accordance with his or her religion by teachers who share the faith. This particular article has a legal ramification that school --state and private-- by law must provide corresponding Religion Classes (RC) for each religious group of students in order to fulfill their very human basic right to access to and observe their religious and cultural teaching and practices. This paper presents findings of four different school case studies on the problem of access to RC by religious minority in schools in Indonesia. Minority in this paper refers to religious groups that are either numeric minority or subordinate majority at the micro school level, not in the macro national population. This paper argues that numeric minority in any context (micro or macro) is vulnerable to discrimination by the dominating majority when the law of social relations is not fairly implemented. The findings suggest that the right of religious minority groups in three of the four schools to access proper RC is stifled, particularly to access equal learning facilities. Numeric religious minority groups in these schools suffer from powerlessness. One case, however, demonstrates that the positional power of minority group reverses this logic of minority-powerlessness and puts the religious majority students in a subordinate position.[Tahun 2003, pemerintah Indonesia mengeluarkan Undang-Undang Pendidikan yang pada pasal 12 menyatakan bahwa siswa mempunyai hak terhadap pelajaran agama di sekolah dengan guru yang mengajar sesuai dengan agamanya. Pasal ini mempunyai konsekuensi bahwa sekolah, baik swasta atau pun negeri, harus menyediakan kelas agama untuk setiap kelompok siswa untuk mendapatkan hak dasarnya guna melaksanakan agama dan ajarannya. Artikel ini menampilkan hasil penelitian dari empat sekolah dengan studi kasus pada persoalan kelas agama bagi kelompok minoritas. Istilah minoritas di sini merujuk pada kelompok agama yang sedikit jumlahnya atau kelompok kecil pada sekolah, bukan pada level nasional. Tulisan ini menegaskan bahwa minoritas pada konteks mikro atau makro sangat rentan terhadap perlakuan diskriminasi oleh kelompok mayoritas ketika hukum social tidak sepenuhnya dijalankan. Penemuan ini menegaskan bahwa hak keagamaan minoritas dalam tiga dari empat sekolah terganggu, terutama yang terkait dengan hak fasilitas belajar. Beberapa kelompok minoritas pada sekolah tersebut tak berdaya. Namun, satu kasus menunjukkan bahwa kondisi minoritas berbalik, justru kelompok mayoritas yang menjadi subordinasi.]
Despite the largest-scale decentralisation of education since 1999, which broadly led to the marketisation of education, it is not clear how school education responds to the multicultural realities of Indonesian society and ethno-religious conflicts. Creating Multicultural Citizens presents a comprehensive evaluation of contemporary education in the largest democratic Muslim country in the world, focusing on the ways in which education prepares citizens for a multicultural society. It thoroughly examines the state-religion-community roles in the field of education in developing the Indonesian people. Using a qualitative ethnographic methodology, the author presents six case studies of different schools, including religious, non-religious, state and private schools, in two different provinces in Indonesia. It particularly explores: Evolving but contested theories of multiculturalism and multicultural education; Education changes and reforms in post-Suharto Indonesia; Government policies for multicultural education and school curriculum; School leadership for education for diversity; Roles of religious education in schools in nurturing multicultural beliefs, values and attitudes; Extra-curricular activities and tolerance; Students' perspectives of multiculturalism and the ideal society; The promising development of a pesantren (Islamic boarding school in establishing multicultural education. It is the first book to explore how education in Indonesia helps contribute to the creation of tolerant and multicultural citizens and is essential reading for anyone involved in Indonesian education and international higher education. Despite the largest-scale decentralisation of education since 1999, which broadly led to the marketisation of education, it is not clear how school education responds to the multicultural realities of Indonesian society and ethno-religious conflicts. Creating Multicultural Citizens presents a comprehensive evaluation of contemporary education in the largest democratic Muslim country in the world, focusing on the ways in which education prepares citizens for a multicultural society. It thoroughly examines the state-religion-community roles in the field of education in developing the Indonesian people. Using a qualitative ethnographic methodology, the author presents six case studies of different schools, including religious, non-religious, state and private schools, in two different provinces in Indonesia. It particularly explores: Evolving but contested theories of multiculturalism and multicultural education; Education changes and reforms in post-Suharto Indonesia; Government policies for multicultural education and school curriculum; School leadership for education for diversity; Roles of religious education in schools in nurturing multicultural beliefs, values and attitudes; Extra-curricular activities and tolerance; Students' perspectives of multiculturalism and the ideal society; The promising development of a pesantren (Islamic boarding school in establishing multicultural education. It is the first book to explore how education in Indonesia helps contribute to the creation of tolerant and multicultural citizens and is essential reading for anyone involved in Indonesian education and international higher education.
This paper examines how education in Indonesia can help create tolerant and multicultural citizens through the analysis of policies and practices. After the political shift in 1998, Indonesia issued education law No. 20 in 2003 which contains, though vague, a couple of articles that can underpin the development and implementation of multicultural education. This is a 'spirit' of multicultural education, which has been interpreted in subsequent regulations and decrees. In this paper, the author explores how these policies and school curricula have been translated into practices. The author conducted a series of ethnographic fieldwork in two provinces, Yogyakarta and Central Kalimantan, visiting six different schools: four religious (three Islamic and one Catholic), one state secular and one state vocational. The findings suggest that there were inconsistencies between policies and practices of multicultural education due to a lack of explicit policies and incapable education decision-makers and teachers.
This study explores leadership practices in different Islamic schools in Southern Thailand, an area where already for decades an ethno-political conîict has been ongoing between Malay Muslims and the Thai Buddhist government. Using a multiple-case study approach, this research selected three Islamic schools one each in the provinces of Pattani, Narathiwat and Yala selecting their principals, teachers, and students as informants. The fíndings suggest that the principals, in their planning activities, tend to think strategically for the beneít of their schools, their students, and the community at large, that they are willing to compromise with the government so long as not contradicting their religious beliefs and principles, and that they have a strong vision for the school improvement. Under difficult conditions, they always consider the need to establish immediate and more extensive cooperation with various stakeholders to help further improve the school conditions and their output.
In 2003, Indonesian government issued a new education law in which one of the articles (Article 12) states that student has the right to access religion class in school in accordance with his or her religion by teachers who share the faith. This particular article has a legal ramification that school --state and private-- by law must provide corresponding Religion Classes (RC) for each religious group of students in order to fulfil their very human basic right to access to and observe their religious and cultural teaching and practices. This paper presents findings of four different school case studies on the problem of access to RC by religious minority in schools in Indonesia. Minority in this paper refers to religious groups that are either numeric minority or subordinate majority at the micro school level, not in the macro national population. This paper argues that numeric minority in any context (micro or macro) is vulnerable to discrimination by the dominating majority when the law of social relations is not fairly implemented. The findings suggest that the right of religious minority groups in three of the four schools to access proper RC is stifled, particularly to access equal learning facilities. Numeric religious minority groups in these schools suffer from powerlessness. One case, however, demonstrates that the positional power of minority group reverses this logic of minority-powerlessness and puts the religious majority students in a subordinate position. [Tahun 2003, pemerintah Indonesia mengeluarkan Undang-Undang Pendidikan yang pada pasal 12 menyatakan bahwa siswa mempunyai hak terhadap pelajaran agama di sekolah dengan guru yang mengajar sesuai dengan agamanya. Pasal ini mempunyai konsekuensi bahwa sekolah, baik swasta atau pun negeri, harus menyediakan kelas agama untuk setiap kelompok siswa untuk mendapatkan hak dasarnya guna melaksanakan agama dan ajarannya. Artikel ini menampilkan hasil penelitian dari empat sekolah dengan studi kasus pada persoalan kelas agama bagi kelompok minoritas. Istilah minoritas di sini merujuk pada kelompok agama yang sedikit jumlahnya atau kelompok kecil pada sekolah, bukan pada level nasional. Tulisan ini menegaskan bahwa minoritas pada konteks mikro atau makro sangat rentan terhadap perlakuan diskriminasi oleh kelompok mayoritas ketika hukum social tidak sepenuhnya dijalankan. Penemuan ini menegaskan bahwa hak keagamaan minoritas dalam tiga dari empat sekolah terganggu, terutama yang terkait dengan hak fasilitas belajar. Beberapa kelompok minoritas pada sekolah tersebut tak berdaya. Namun, satu kasus menunjukkan bahwa kondisi minoritas berbalik, justru kelompok mayoritas yang menjadi subordinasi
The author describes the importance of school–family relations in es- tablishing a culture of religious tolerance among pupils of a state senior secondary school in the multicultural city of Palangkaraya, Central Kalimantan. Palangkaraya is a provincial capital city, and is home to different ethnicities and religions. In 2001, a massive ethnic riot erupted between the local Dayak and emigrant Madurese in Sampit, a district in Central Kalimantan province, and quickly spread to other districts, including Palangkaraya. This conflict was re- garded as a national tragedy and took hundreds of lives. In this post-conflict context, the author examines how several related aspects of school – culture, curriculum and instruction, politics and policies, and school–community rela- tions – contribute to the school's efforts to nurture religious tolerance among students. The data were derived from the author's ethnographic fieldwork in 2010 employing participant observation, focus group discussions and in-depth interviews with the principal, teachers and students. The findings suggest that students have acquired an embodied cultural capital of religious diversity and tolerance from families and community, and that this has equipped them to help create a 'tolerance culture' in the school, despite the unsupportive school politics and inconsistent school policies related to religious diversity. On their own initia- tive and, to a lesser extent, inspired by the formal curriculum, religion teachers play a pivotal role in shaping students' understanding of religious diversity and tolerance through deliberate teaching about some aspects of other religions.
This article explores the narratives of three teachers in teaching citizenship education (CE) in Islamic schools in Indonesia to understand their teaching experiences, personal stories of becoming teachers, tensions and challenges they have faced. Utilizing a narrative inquiry as the research method, this article is also tailored to see how Islamic ideology intersects, interferes and/or influences the teaching of citizenship. This study found that, to some extent, the teachers have experienced ambiguity and dilemma in presenting citizenship topics in the CE classes due to their personal interpretation of Islam vs. the state's interests and ideology. This study suggests that CE in these Islamic schools could lead to an orientation different from what the state wants to achieve.
"In the tradition of Richard Dawkins's The Selfish Gene, Nichola Raihani's The Social Instinct is a profound and engaging look at the hidden relationships underpinning human evolution, and why cooperation is key to our future survival. Cooperation is the means by which life arose in the first place. It's how we progressed through scale and complexity, from free-floating strands of genetic material, to nation states. But given what we know about the mechanisms of evolution, cooperation is also something of a puzzle. How does cooperation begin, when on a Darwinian level, all that the genes in your body care about is being passed on to the next generation? Why do meerkat colonies care for one another's children? Why do babbler birds in the Kalahari form colonies in which only a single pair breeds? And how come some coral wrasse fish actually punish each other for harming fish from another species? A biologist by training, Raihani looks at where and how collaborative behavior emerges throughout the animal kingdom, and what problems it solves. She reveals that the species that exhibit cooperative behavior-teaching, helping, grooming, and self-sacrifice-most similar to our own tend not to be other apes; they are birds, insects, and fish, occupying far more distant branches of the evolutionary tree. By understanding the problems they face, and how they cooperate to solve them, we can glimpse how human cooperation first evolved. And we can also understand what it is about the way we cooperate that has made humans so distinctive-and so successful"--
Educational efforts are being made around the country to enable minorities to feel they belong and to teach majorities that they should value the diversity of Indonesia. The cultural, linguistic and ethnic diversity of Indonesia is famed around the world and accepted within Indonesia. The national motto of 'Unity in Diversity' places diversity at the centre of the nation-state. But despite significant progress in democratisation, decentralisation and regional autonomy in post-Suharto Indonesia, old fears of federalism, separatism and disunity remain. Multiculturalism and pluralism are still often viewed with suspicion and paranoia is spread by extremists for their own ends.
The research aim was to obtain a broader general feature on fishery and oceanic potency especially seaweeds. The method used in this research was primary and secondary data collection. The primary data were collected through field observation targeted all stakeholders covering elite figures, governmental functionary, international corporate groups and industry, district KADIN, observer, and society members such as preserver of fish/ preserver of seaweed go out to sea and fisherman. The secondary data were collected from various institutions such as Bappeda of Central Sulawesi Province and its districts, and other related institutions. Results of the research showed that in Morowali district, there are economically valuable diverse sea weeds. Such seaweeds include Eucheuma cottonii, Eucheuma spinosum, and Gracillaria. The seaweeds are potential to be developed in such regions as South Bungku sub-district, Menui Islands sub-district, and Witaponda sub-district.
Teaching religious and cultural diversities would possibly be one of the greatest challenges to teachers of Islamic in Southern Thai Islamic schools due to the strong Islamic ideology they hold, lack of proper training for their professional growth, and the ongoing ethno-political conflict in the area. This paper explores how such a challenge has been faced. It particularly describes the teaching process of Islamic studies in Thai Islamic schools and explores opportunities within it for promoting religious and cultural diversities. We also look into possible opportunities for Islamic teachers to teach and students to learn about the diverse reality of society. We found that the deliveries of Islamic fell squarely within the concept of teaching into religion using a heavy confessional approach. Indoctrination with a little encouragement of critical thinking was common in Islamic classes. The presentation of other faiths and cultures was designed to explore their weaknesses and fallacies from a single believed-Islamic perspective.[Pengajaran keragaman budaya dan agama merupakan sebuah tantangan besar bagi guru pendidikan keislaman pada sekolah di Thailand Selatan, seiring dengan pemahaman keislaman mereka yang kuat, kesenjangan tingkat perkembangan profesionalitas, dan konflik politik etnik di daerah tersebut. Tulisan ini mengetengahkan persoalan yang mereka hadapi, khususnya deskripsi proses pengajaran studi keislaman di sekolah Islam lokal dan peluang dalam promosi keragaman budaya dan agama. Tulisan ini juga melihat kemungkinan peluang bagi guru agama Islam dan anak didiknya untuk saling belajar dari realitas keragaman dalam masyarakat. Kami menemukan bahwa menyampaikan pengetahuan keislaman harus tepat dengan konsep pengajaran bagi pemeluk agamanya menggunakan pendekatan keyakinan yang lurus. Indoktrinasi dengan sedikit dorongan pemikiran kritis merupakan kewajaran dalam kelas agama. Presentasi agama dan budaya lain didesain untuk eksplorasi kekurangan dan kesalahan dari perspektif yang monolitik.]
