Volume 4, Number 3, March 2023 e-ISSN: 2797-6068 and p-ISSN: 2777-0915
IKSAN KAMIL SAHRI'S PERSPECTIVE ON DUALISM OF THE EDUCATION SYSTEM IN
INDONESIA
|
KEYWORDS Iksan Kamil Sahri's Perspective, Dualism of the
Education, Education
System, Indonesia |
ABSTRACT This study discusses the
dualism of the education system in Indonesia from the perspective of Iksan Kamil Sahri, a pesantren anthropologist
and one of the most
productive young scholars. He explained the massification of pesantren, such as the institutionalization of pesantren, which is firmly rooted
amid society with various challenges. In collecting data,
this study uses library research with qualitative methods emphasizing meaning through a qualitative naturalistic approach using content analysis. The final result of this
study states that the educational dualism that occurs creates a value crisis in human civilization that considers science to be value-free,
so the impact of scholastic
duality is the decline of
Islamic educational institutions
that do not emphasize mastery of empirical knowledge, even though in terms of morality it
can maintain the value system
and scientific disciplines classical science. Meanwhile, public educational institutions emphasizing practical knowledge are very fragile regarding religious knowledge. In addition, the disparity stated by Iksan Kamil Sahri between pesantren and general education, which is managed
differently by the two ministries
in Indonesia, is due to the different
educational objectives that exist between
the two. Pesantren education aims to make graduates
religious experts, while national education in Indonesia aims to produce graduates
who meet industry standards to be ready
for work. |
INTRODUCTION
Whether we realize it
or not, the issue of dualism in the education system is still being discussed.
This can be seen in academics and experts in Islamic education. This issue is
often the subject of quite a serious discussion because of the dualism of the
education system, which should not exist. Instead, it seems to have become a
trend of education for the community. The social impact of this educational
dualism can divide the level of public knowledge, and there is a different
assessment of outstanding education according to the educational background
pursued.
Education in Indonesia has been running in an educational dualism
between general knowledge and religion since the Dutch colonial government
introduced a secular education system. In contrast, Islamic education
represented by pesantren did not pay attention to
general knowledge until Indonesia's independence (Eddyono, 2018; Iqbal, 2019). However, it still inherited a dualistic instruction
system at the beginning of freedom. The term dualism is defined as two
understandings or understandings that develop and are adhered to in a
community. These understandings may seem in line and may contradict. If the
last possibility is called a contradiction that arises and then the red thread
is drawn, then it means an outward dichotomy. Meanwhile, what is meant by
Dualism of Education in this thesis is a pesantren
education system with National education.
After Indonesia's independence, Muslims became increasingly aware of the
importance of the struggle of Muslims to achieve independence. The government
is trying to improve Islamic education in Indonesia. As a realization, the
Government of Indonesia has formulated the Republic of Indonesia Law No. 2 of
1989 concerning the National education system, which was continued by Law no.
20 of 2003, which regulates the implementation of a national education system,
as an effort to integrate Islamic education into the national education system.
About education, rational science is called general science, which later gave
birth to public schools (Daulay & Tobroni, 2017; Shaturaev, 2021). The irrational science is called the science of
religion, which then gives birth to fields of religious studies that separate
the two in the education system. Even though education has a very strategic
role in educating the nation's life and improving the quality of human
resources to realize the ideals of the Indonesian government and general
welfare. National education functions to develop abilities and shape noble
national character and civilization in the context of educating the nation's
life, aiming at developing the potential of students to become human beings who
believe and fear God Almighty, have a noble character, are healthy,
knowledgeable, capable, creative, independent, and become a democratic and
responsible citizen.
Historians and historical researchers to this day accept that Indonesia
is different from other nations in the world because there are two types of
educational institutions, namely general education and religious education,
which are managed by two foreign ministries. Nevertheless, they do not overlap.
Among these two educational institutions, pesantren
or madrasahs are organized by the ministry of religion. At the same time, those
labelled as public schools are managed by the national education ministry.
However, in certain cases, educational institutions managed by the church of
faith are also part of the federal education ministry. This is evidenced by the
participation of educational institutions under the auspices of the Ministry of
Religion in the National Examination held by the Ministry of National
Education.
Talking about the purpose of education is closely related to the purpose
of human life because education is only a tool humans use to continue their
lives, both as individuals and as a society. Therefore, educational goals must
be directed according to the needs and demands that are being faced. In other
words, the renewal of educational purposes is always intended to reform various
plans and activities so that the educational process does not lose relevance to
the demands of the needs of society, whether local, national, regional or
international. Here it appears that the purpose of education in the Reformation
era at least tried to direct or show something to be aimed at in the
educational process.
Judging from the global internal and external demands, among the
advantages that a nation must possess is the superiority of human resources. So
a nation, especially the Indonesian nation, must have educational institutions
that become filters that can fortify the negative impacts of globalization so
that they can have reliable and superior human resources without losing their
identity as a nation that is unable values. Humanity. This requires effective
and efficient means to foster and develop people in society through orderly,
neat, efficient and effective education. Therefore, pesantren
must be organized and managed neatly, effectively and efficiently through
appropriate and effective models and methods.
Amid competition in the existing education system, pesantren as the oldest educational institutions that have
survived to this day, must be aware that self-strengthening only in religious
areas is no longer sufficient. Therefore pesantren
must be proactive in providing space for reform and renewal of the pesantren education system. by always having to be
appreciative and selective in addressing and responding to developments and
cultural pragmatism that is increasingly symptomatic. The pesantren
education system is based on, driven and directed by the values of life that
originate from the basic teachings of Islam. These basic teachings are
intertwined with contextual structures or social realities that are struggled
with in everyday life. The result of the combination of these two forms a view
of life that determines the educational goals to be achieved and the choice of
method to be pursued. Therefore, a person's outlook on life is always changing
and developing by changes and developments in their social reality.
This article
discusses the dualism of the education system in Indonesia from the perspective
of Iksan Kamil Sahri, a pesantren anthropologist
and one of the most productive young scholars. Iksan Kamil Sahri (2022) explained the massification of pesantren,
such as the institutionalization of pesantren, which
is firmly rooted in society with various challenges. This is a challenge for pesantren when facing pressure from the government to
implement a curriculum according to government standards in the national
education system for traditional pesantren. He comes
from Surabaya and is a teaching staff at STAI Al-Fithrah
Surabaya and a postgraduate lecturer at State Islamic University of Sunan Ampel Surabaya. Based on
his educational history, Iksan Kamil
Sahri is a Pesantren Mambaul Ulum Bata-Bata graduate. In
addition, he has participated in the Partnership Program for Doctoral Students
at the Australian National University and took a community empowerment
certificate at the Coady International Institute, St.
Francis Xavier University, Canada.
METHOD RESEARCH
In collecting data, this article uses library research
with qualitative methods emphasising meaning through a qualitative naturalistic
approach. Then in carrying out the analysis using content analysis from various
writings originating from Iksan Kamil Sahri's thoughts,
both in the form of books and other written works. Apart from that, different
kinds of literature that are part of the library collection will also be used
to complement the data in this article, which discusses the dualism of the
education system and various study results that are still relevant to this
article.
RESULT AND DISCUSSION
The disparity between Pesantren
and National Education
With all its variants,
the Indonesian people have used the pesantren
education system for centuries. During the time of the Islamic kingdoms in the
archipelago, pesantren stood at the centres of power
and the people's economy and became the only education system that developed
amid the nation's society. Even in certain areas, pesantren
had become a kind of regeneration institution for the crown princes of Islamic
kingdoms in the archipelago. At the time of Sultan Agung Mataram,
the pesantren system already had education levels
divided into four levels, namely the low level for reciting the Koran for
children, the middle class for reciting the book for village youths, the high
level which was only found in pesantren large and the
group of takhassus or specialist Islamic boarding
schools and tariqat colleges provided for senior
students who are already qualified in religious scholarship.
The pesantren
education system is not like the general education system. All pesantren depart
from the same source, namely Islamic teachings. Pesantren
instils strong Islamic values and is very authoritative in teaching Islam, but pesantren inserts an ideology of peace, tolerant attitudes
and respect for differences that occur in society (Sahri, 2018). What distinguishes one pesantren
from another is the philosophical aspect of understanding and applying Islamic
teachings in education to the cultural conditions of the surrounding community.
These differences come from the differences in the views of the Kiai who lead the pesantren regarding the concepts of theology, human beings,
life, human duties and responsibilities towards life and education. In reality,
each pesantren has its characteristics that are
different from one another, according to the pressure of the field of study
occupied and its leadership style.
Based on the purpose of its establishment, pesantren
exist based on at least two reasons: first, Islamic boarding schools were born
to respond to the situation and social conditions of a society which is in the
midst of a collapse of the moral foundations through the transformation of the
values offered (amār ma'rūf,
nahī munkār). Second,
one of the objectives of the pesantren is to
disseminate teaching information about the universality of Islam to all corners
of the archipelago with a pluralist character, both in the dimensions of
belief, culture and social conditions of society (Hasmayni, Siregar, & Aziz, 2019; Isbah, 2020).
In general, pesantren, as Islamic educational
institutions, prioritize Islamic religious studies based on classical texts,
such as monotheism, hadith, interpretation, fiqh and
the like. The curriculum is based on the ease and complexity of the books
studied, starting from the initial, intermediate and advanced levels. In
addition to studying religious sciences, in pesantren,
students are also taught to be responsible for the knowledge they have acquired
by practising it. Pesantren also emphasizes the
values of simplicity, sincerity, and independence. Simplicity denotes a
withdrawal from the bonds and hierarchies of the local community and a search
for a deeper meaning of life embodied in social relations. As for the concept
of sincerity or devotion without considering personal profit and loss, the
importance of good relations is translated not only between the santri themselves but also between the santri
and the Kiai and the community. While independence shows an attitude of not
depending on other people, thus the students are required to master competence
as a santri and how to use it in social life (Muhakamurrohman, 2014).
Along with the developments and demands of the times, Islamic boarding
schools must have clear directions and objectives to be used as references and
targets to be achieved so that the purpose of Islamic boarding school education
can form human beings who are highly aware that Islamic teachings are total
values. As an Islamic educational institution, a pesantren
should be an institution that focuses on the formation of students who are tafaqquh fiddin. Then as an
integral part of society, pesantren are also
responsible for change and social engineering. In addition, Islamic boarding
schools' products are expected to have a high capacity to
respond to life's challenges and demands in the context of space and time.
Thus, the administrators of Islamic boarding schools, namely Kiai, must work
hard and try to realize these goals.
The pesantren
education system consists of elements and values which form a single unit. The
quality of the pesantren education system is highly
dependent on the caretakers' quality and interactions between its components,
especially the orientation of the organic aspects or the actors in facing the
challenges of national development and advances in science and technology.
About the curriculum of pesantren, Islamic boarding
schools make adjustments to the national curriculum, sourced from the
government. The Islamic Boarding School law passed on October 16, 2019 shows that the
State exists to encourage pesantren to be more
progressive so that they can advance various aspects such as the economy,
education, social affairs, religion and others in Indonesia.
The relationship
between pesantren education and national education is
to develop and foster faith, character, morals and mastery of knowledge and
knowledge for the entire Indonesian nation. Ideally, pesantren
education should be directed towards transforming values, which are then
expected to be a way out for solving the nation's problems. Meanwhile, national
education is based on Pancasila, the 1945 Constitution of the Republic of
Indonesia, Education and Teaching Law No. 12 of 1954, and Law no. 2 of 1989
concerning the National Education System and No. 20 of 2003. National Education
functions to develop abilities and shape the character of students as well as
to form a dignified national civilization to educate the nation's life, aiming
at developing the potential of students to become human beings who believe and
fear God almighty, have good morals, are knowledgeable, creative, independent,
and become a democratic and responsible citizen.
The Law on the National
Education system Number 20 of 1989, refined in the Law on the National
Education system Number 20 of 2003 Article 1, states that the national
education system is a fundamental component that is interrelated with one
another to achieve the goals of National education. Education is a planned
effort to realize the learning process and atmosphere so that students can be
active and flexible in developing their potential so that these students can
master and have spiritual, and spiritual strength, intelligence, personality,
noble character, and skills that are necessary for themselves, society, nation
and state.
In the interest of
structuring national education that truly reflects the nation's life, national
education must have several foundations, namely; philosophical, sociological,
and juridical foundations, by sharpening these foundations critically and
functionally. Philosophical Foundation, Indonesia's national education
philosophy is rooted in the cultural values contained in Pancasila. The
Pancasila values have been instilled in each student by implementing national
education at all levels and levels and types of education. These values colour
the content of lessons in the curriculum and the performance style.
Furthermore, attaining cultural significance as a philosophical basis aims to
develop talent, interest, and intelligence in optimal empowerment.
The general education
system and Islamic education are two sides that cannot be separated in the
national education system, both are interrelated, and each has specificities to
complement the other. On the one hand, the goal of national education is to
develop the potential of students to become human beings who have faith and are
devoted to God Almighty, have a noble character, are healthy and knowledgeable
and are expected to become good citizens and be responsible for everything.
Meanwhile, one of the goals of establishing Islamic boarding schools, in
general, is to form ideal human characters, as stated in one of the goals of
national education, namely to create a civilized, just, prosperous and
dignified society. This is where the real similarities do not need to be
debated because the goals of pesantren education and
national education are not mutually exclusive. It can even be said that the
national education plans also include one of the goals in pesantren.
Curriculum sources from
the government are the Ministry of Education and the Ministry of Religion. To
balance religious knowledge and general knowledge, pesantren
try to accommodate the curriculum from the government, which is integrated with
the Islamic boarding school curriculum. The development of science and
technology requires that pesantren improve themselves
by integrating the curriculum so that students can comprehensively acquire
religious and general knowledge (Firman & Indriawati, 2021). In this
regard, pesantren need to adopt the culture of the
National education system in terms of insight into scientific thinking,
including thinking methods: deductive, inductive, causal, and critically to
understand religious teachings contextually and develop general science and
technology in the structure of their relevance to spiritual education.
The challenges and
expectations of the community for the existence of a quality Islamic boarding
school are increasing. Islamic boarding schools are expected to give something
and reflect consumer needs. Still, this hope is not easily realized quickly
because improving the quality of pesantren is more of
a process than just an instant event. As an alternative education, pesantren's challenges are getting bigger, more complex and
urgent due to the increasing need for development and progress in science and
technology.
Pesantren is expected
to be able to respond to a society where graduates can have abilities in
religion and are on par with graduates of public schools so that graduates can
continue to pursue higher education in a wider way. Meanwhile, the physical
development of pesantren buildings has also
experienced noticeable progress; many Islamic boarding schools in various
places, whether urban or rural areas, have magnificent and, more importantly,
healthy and conducive places for a good educational process. Thus, the image
once carried by a pesantren as a rickety and
unhygienic building complex is fading.
Pesantren Salafiyah and the Agenda for Reforming the Education System
in Indonesia
Some pesantren have made reforms in their institutions; this
aims to keep pace with the pace of modernity but does not leave the primary
purpose of establishing this pesantren. Pesantren is now also facing challenges from modernity that
exist today. This makes Islamic boarding schools always experience renewal.
With the reforms carried out, pesantren also
experience positive prospects and make pesantren more
developed and still in demand by today's society. In addition to keeping pace
with the pace of modernity, the reforms carried out by Islamic boarding schools
in Indonesia are also so that Islamic boarding schools are not out of date due
to the demands of the times.
As a
sub-system of national education, not all pesantren
are willing to carry out reforms to follow up and keep up with the changing
dynamics of the world of education, which is increasing. There are Islamic
boarding schools which demonstrate this reform. Still, few Islamic boarding
schools have changed in half measure and even persisted with the old
traditional model as the hallmark of pesantren at
their inception. Pesantren in the latter category are
known as pesantren traditional or pesantren
salafiyah.
Pesantren salafiyah
is a pesantren that still maintains traditional pesantren education patterns, reflected in a curriculum
that teaches only classical books, a Kiai centred
learning model, and other things that maintain the traditions of the old pesantren. With these simple and traditional educational
conditions, pesantren salafiyah
lives amid an increasingly advanced society with various and modern choices of
educational services (Sahri, 2021). Not only
that, systemically, the western media makes negative news that this pesantren is considered a militant and radical Islamic
cadre institution. With the challenges mentioned above, pesantren
salafiyah still exists in their culture. The
hypothesis is that the resilience of pesantren salafiyah is rooted in their strong culture and society. Of
course, examining the resilience of pesantren salafiyah in facing the wave of educational modernization,
especially modern Islamic boarding schools, in terms of their organizational
culture is exciting.
In its
journey, pesantren salafiyah
cannot avoid the influence of modernization, especially the development of the
times, accompanied by advances in science and technology. This pesantren is faced with the challenges posed by modern
life. And the ability of the pesantren to respond to
these challenges can be used as a parameter of how far the pesantren
can keep up with modernization. If he can answer that challenge, he will get
the qualification as a modern institution. And conversely, if you cannot
respond to modern life, the qualifications usually show outdated
characteristics, such as being old-fashioned and conservative.
The learning
method of the pesantren salafiyah
has specific characteristics, other education systems do not share these
characteristics, and even so, the Islamic boarding school also adopts the
values developed in society. Pesantren is considered n educational subculture in Indonesia, so that the reforms
will give society a unique colour and style. Apart from that, pesantren is a prototype of the ideal educational model for
Indonesian people in which the cognitive, affective and psychomotor domains are
balanced (Abuddin Natta, 2003). Three
elements can form an Islamic boarding school as a subculture: 1) The leadership
pattern of the pesantren is independent, not co-opted
by the State; 2) General reference books that are always used from various
centuries; and 3) the value system used is part of the wider community. In the
end, the renewal of Islamic boarding schools will be a benchmark to what extent
Islamic boarding schools, which are native Islamic educational institutions
with a traditional style, can be debated in responding to developments and the
dynamics of the development of the outside world. The response of the pesantren will be the key to the existence of the pesantren.
Pesantren salafiyah,
as traditional Islamic boarding schools and legitimate holders of the original pesantren scientific hierarcrespondesponding
creatively to various government policies regarding the existence of traditional
Islamic educational institutions (Wahid, 2022). Iksan Kamil Sahri (2022), in his
research on salafiyah Islamic boarding schools,
compares the Pesantren Al-Fithrah
Kedinding Lor Surabaya,
which rejects government policies to maintain the integrity of the
characteristics of Islamic boarding schools. On the other hand, he also
compared it to the Pesantren Mambaul
Ulum Bata-Bata Pamekasan,
which still accepted the government's offer by installing a pesantren
and education curriculum regulated by law. This is done so pesantren
can adapt to government regulations and the times.
Even though
there is an opinion that the pesantren salafiyahs are static and underdeveloped, this article
shows the dynamics of the salafiyah Islamic boarding
schools in facing the challenges of the times and responding to any changes
that arise in people's lives. However, good criticism from M. Amin Abdullah (2010) is also
worth hearing that today's Salafiyah Islamic boarding
schools, although they study a lot of yellow books, including the works of Imam
Ghazali, do not follow the methodology, critical-philosophical and analysis,
but more inherit the finished product of Imam Ghazali's thought.
In modern
developments like today, the demands of the role of Islamic boarding schools
are increasingly complex. Socioeconomic problems in society, such as problems
of disintegration, poverty, and moral decline, are increasingly open and
rampant. Pesantren is expected to be able to solve
problems related to religious understanding and be involved in solving these
social problems. The development of pesantrens'
facilities and infrastructure, especially the physical buildings, has
experienced very noticeable progress. Many Pesantren salafiyah have luxurious, modern buildings and other
national and international standard infrastructure. Thus, the stigma carried by
pesantren salafiyah as
dirty, dirty and unhygienic complexes gradually fades.
This change
is significantly influenced by the Kiai factor, who
in a salafiyah pesantren is
the owner and the absolute leader of the pesantren.
The contact of the traditional kayaks with outside culture, through the
pilgrimage and other activities, also contributes to the ideas of renewal
carried out by the Kiai. Kiai, who is
modern, think that it is not enough for santri to be
equipped with religious knowledge alone but must have additional helpful
knowledge for their lives when they enter and return to society Caused of the
demands of the times. Therefore, salafiyah Islamic
boarding schools that open schools and madrasas are more or less influenced by
the community's need for professionals who have noble characters.
Implementing
formal education within pesantren salafiyah
has resulted in financial management, organization and administrative
developments. In some cases, the development began with a change in the
leadership style of the pesantren which was initially
charismatic to rationalistic, from authoritarian paternalism to participative
diplomacy, so that the centre of power was slightly distributed among the pesantren elites and not too focused on the Kiai. The
influence of the formal education system demands clarity on the pattern of
relationships and division of labour among work units. One of the keys to the
success of the survival of Islamic boarding schools is an institutional
renewal, as well as renewal of the substantial aspects of the substantial
system and curriculum. The institution of pesantren
can be understood from several perspectives: institutional, substantial, and
religious.
Graduates of
pesantren salafiyah are
more projected as informal leaders who act in a society flexibly and flexibly.
What is meant by informal leaders are leaders who dedicate their abilities and
skills to the people outside the government or bureaucratic channels, such as
clerics, Kiai,
intellectuals, community leaders and traditional leaders. Becoming an informal
leader is ideal for graduates of pesantren because
informal leaders in society are more service and dedicated to nature, and
dedicated given based on social responsibility to the community and to gain
rewards from God. This is by the character of Islamic boarding school
education, which emphasizes sincerity, perseverance, patience, hard work,
innovative work, not giving up easily, trust and the desire to be the best
human being before God and society.
Iksan Kamil Sahri's Response
to the Dualism of the Education System in Indonesia
This duality
of the education system in Indonesia has continued since Indonesia's
independence until the current reformation period. The dualism of education in
Indonesia occurs because of a dichotomy in science. This is because religion
and science are two things that cannot be reconciled, so the current
educational conditions and environment are challenging to produce balanced and
integrated human beings from an intellectual, physical and spiritual
perspective.
With various
backgrounds and reasons, some educational policyholders still sharpen this
dichotomy from policy politics to operational, technical aspects. Therefore,
attempts at system convergence, scientific patterns, and operational techniques
must be continuously pursued to minimize dichotomies with various consequences.
An education system is needed because this will later regulate a country's
education course and become a guideline for the educational process. The
educational dualism that occurs creates a value crisis in human civilization
that considers science to be value-free. Meanwhile, the impact of educational
dualism is the decline of Islamic educational institutions, which do not
emphasize mastery of empirical knowledge. However, in terms of morality, they
can maintain the value system and disciplines of classical sciences. Meanwhile,
public educational institutions'
emphasis on empirical knowledge is very fragile regarding religious knowledge (Daulay & Tobroni, 2017; Michael, 1993).
There are two ministries, namely the Ministry of
Education and Culture and the Ministry of Religion, which manages education in
Indonesia. However, other ministries also oversee education, including health,
home affairs, the military and security. However, besides the ministry of
education and culture, there is another ministry, namely the Ministry of
Religion, which has a broader scope and number of educational institutions
under its management. In addition to the many educational institutions under
the Ministry of Religion, they are also more diverse, including primary,
secondary and tertiary education institutions and Islamic boarding schools,
which are the same number and have a broad reach. Many people have long
believed that such duality in education management is unproductive and
discriminatory; of course, this has long been criticized (Mulyadi, 2017; Tomlinson & Andina, 2015). So educational institutions under the Ministry of
Religion receive less attention, especially in funding and other resources.
Thus, ideologically, educational dualism was created, namely public schools
which received government support and were the responsibility of the Ministry
of National Education and madrasah, pesantren, and
schools which received less attention and were the responsibility of the
Ministry of Religion.
Related to
the government's efforts to improve education services can be seen through
various laws that have been made and passed. For example, in Law Number 20 of
2003 concerning the National Education System. Education managed by the
Ministry of Religion is a centralized matter because the Ministry of Religion
is one of the non-autonomous affairs. On the other hand, statements about
religious education as a source of values or guidelines have not been able to
colour the environment and life of schools or madrasas in general. Since the
beginning of independence, religious education has applied a dualistic
education. The education and teaching system in secular public schools. It does
not recognize religious teachings and the Islamic education system that grows
and develops among the Islamic community. So it required a great struggle to include
religious education as part of teaching in the national education system; in
the end, Islamic religious education was established, which must pathways and
types of education established.
As a result
of the dualism policy, general teacher education is carried out through public
teacher education institutions under the auspices of the Ministry of Education,
while Islamic Religion teacher education is carried out through religious
teacher education institutions under the Ministry of Religion. Culturally, educational
institutions with Islamic characteristics have been unable to captivate some
Muslims' hearts, perhaps due to several factors, especially among the elite
Muslim community. There is also an idea that the auspices of the Ministry of
Religion are under one roof, with the schools under the Ministry of Education
and Culture. It seems as if there is an impression that the current education
system is duplicative or dichotomous. When referring to the national education
system outlined in Law Number 20 of 2003, it can be interpreted that it does
not have to be under one roof but one system. One system with one different
roof. One roof of education is
under one particular agency or institution. At the same time, one system is
education which is managed by many roofs but is in one coordination, as well as
one rule that is applied equally and according to the principles set by the
system (Hasbullah, 2006).
The duality of the education system in Indonesia
cannot be separated from the historical problems of the Indonesian nation
itself. After Indonesia was declared independent, the Indonesian people
entirely governed all constitutional affairs. Many former colonies were
inherited by Indonesia, such as social and political institutions, and also
included educational institutions. The dualism of the education system,
which is the embodiment of the politics of division and the politics of the
association of the Dutch government, is running effectively. The dualism of the
formal education system in Indonesia has been going on since the time of the
Dutch government, namely the Dutch government education system on one side.
On the other
hand, there is the traditional Islamic education system, namely Islamic
boarding schools. The two types of education systems are also distinguished
from the point of view of objectives. The Dutch Government School was meant to
produce lowly administrative workers to be employed by the Dutch Government. Meanwhile, Pesantren
is intended as a place of learning and training for students based on the
yellow book.
According to Iksan Kamil Sahri (2022), the problem of disparities between pesantren and general education managed differently by two
ministries in Indonesia is due to the different educational objectives. Pesantren education aims to make its graduates into
religious experts, while the aim of national education in
Indonesia is to make graduates who are ready for the world of work. Judging
from the output goals to be achieved between the two, there is a conflict
between one and the other, especially when the two education systems are put
together; what happens is that the output of the educational institution will
be half-measures so that the goals that have been planned before cannot run
optimally according to with what was expected.
In the
opening of the 1945 Constitution, it is explained that the purpose of education
is to educate the nation's life. Thus, education goals should be adapted to the
interests of the Indonesian people. These educational goals are formulated in
Law Number 20 of 2003 concerning the National Education System. One of the
chapters explained that National Education functions to develop capabilities
and shape noble national character and civilization in the framework of
educating the nation's life, aiming at developing the potential of students to
become human beings who believe and fear God Almighty, have a noble character,
are healthy, knowledgeable, capable, creative, independent, and become a
democratic and responsible citizen.
As a
religious institution, Pesantren gained momentum in
the national education system after the issuance of Law no. 20 of 2003
concerning the national education system. The law states that religious
education is not only one type of education but has various forms, such as
madrasah diniyah, pesantren
and other similar forms. Pesantren is not a
second-class educational institution, far behind other public schools. Pesantren is an Islamic educational institution integrated
with the national education system. This is because Islamic boarding school
education has the same goal as the national education system: to make students
become human beings who have faith, intelligence, purity, knowledge, virtue and
ethics, are physically and spiritually healthy, skilled, independent, and have
a good personality, and love for the motherland.
For this reason,
pesantren have the same rights to receive attention,
assistance and treatment as other general education. So that there is no
difference between pesantren education and other
general education regarding their rights and obligations. One of the main foundations
for a pesantren is that it upholds its soul, spirit,
vision, mission, principles, values and struggle orientation. At least there is
a primary mechanism that regulates life in Islamic boarding schools, namely the
chess system of educational centres, namely family, school, community and
mosque education.
CONCLUSION
The duality of the education
system in Indonesia cannot be separated from
the historical problems of the
Indonesian nation itself.
The educational dualism that occurs creates
a value crisis in human civilization that considers science to be value-free,
so the impact
of educational dualism is the
decline of Islamic educational institutions that do not emphasize
mastery of empirical science, even though in terms of morality,
they can maintain the value
system and disciplines of classical sciences. Meanwhile, public educational institutions emphasizing empirical knowledge are very fragile regarding religious knowledge. In addition, the disparity
stated by Iksan Kamil Sahri
between pesantren and general education, which are managed differently by the two ministries
in Indonesia, is due to the different
educational objectives that exist between
the two. Pesantren education aims to make graduates
religious experts, while national education in Indonesia aims to produce graduates
who meet industry standards to be ready
for work. Judging from the
output goals to be achieved
between the two, there is
a conflict between one and the
other, especially when the two
education systems are put together; what
happens is that the output
of the educational
institution will be half measures
so that the
goals that have been planned
before cannot run optimally according
to with what
was expected.
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Suud Sarim
Karimullah, Tita Pertama Wati, Ainun
Najib, Wahyudi (2023)
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