Edisi September pendidikan di Indonesia sangat didominasi oleh adanya intervensi dari negara dan pemerintah

Newsletter

interfidei Edisi September 2003 Penanggungjawab Elga Sarapung Pemimpin Redaksi Noegroho Agoeng Redaksi Wiwin Siti Aminah Haryandi Listia Alfred Benedictus J.E. Konsultan

IGB Harimurty Desain/Layout Haryandi & Sarnuji Keuangan Eko Putro Sekretaris Wiwin Siti Aminah Octavia Christiani Distributor Susanto, Sarnuji Newsletter ini diterbitkan oleh: Institut DIAN/Interfidei Jl. Banteng Utama 59, Perum. Banteng Baru Jogjakarta, 55581 - Indonesia, Ph./Fax. : 0274-880149, E-mail: [email protected]

Editorial .................... 1 Fokus ......................... 2 Opini ......................... 6 Potret ........................ Kronik ..................... Refleksi .......... Agenda

Editorial

Editorial

Di sepanjang tahun 2003 ini, arena politik Indonesia diramaikan oleh sekian banyak Rancangan Undang-Undang, antara lain Rancangan Undang-Undang Pendidikan Nasional (dikenal dengan

Throughout 2003, the Indonesian political scene have been highlighted by a number of bills, among others a bill on National Education (more known as RUU-Sisdiknas). Seen as a whole, the condition of education in Indonesia is quite depressing. Not only is the quality of education in general below par, but sound concepts which were on offer with the aim of improving and developing education in Indonesia had been very much dominated by state/government intervention. As a result, education does not serve the future needs of the community or nation anymore, but rather the momentary interests of a certain group. And tragically, the common people have to bear the biggest brunt. Likewise, universal humanitarian values which should have been foundation as well as the goal of education, underwent a drastic degradation. Education then becomes a symbol of status, and losing its role in humanizing man. This Newsletter will specifically profile issues surrounding the topic of education in Indonesia, and bringing to the fore a number of alternative education models as well i.e. Seminary, Ashram and the Pesantren. We hope, that the readers will be inspired to think creatively, as to how the Indonesian education can be improved. In the spirit of the Ramadhan month, we would like to wish our Moslem readers, Happy Fasting 2003 and may you all be cleansed from unpious thoughts, actions and sights.

RUU-SISDIKNAS). Secara empiris di lapangan, memang dunia pendidikan di Indonesia memprihatinkan. Bukan hanya karena kualitas yang secara umum tidak memenuhi standart, tetapi juga gagasangagasan baik yang muncul dalam hubungan dengan upaya memperbaiki dan mengembangkan keadaan pendidikan di Indonesia sangat didominasi oleh adanya intervensi dari negara dan pemerintah. Pendidikan tidak untuk kepentingan masa depan masyarakat dan bangsa, tetapi semata-mata untuk kepentingan sesaat bagi sekelompok orang tertentu. Betapa, sekali lagi masyarakat yang menjadi korban. Nilai-nilai kemanusiaan universal yang seharusnya menjadi dasar sekaligus tujuan utama dunia pendidikan, mengalami degradasi luar biasa. Pendidikan sekedar sebagai simbol status, bukan kekuatan yang memanusiakan manusia. Edisi Newsletter kali ini secara khusus menampilkan persoalan di sekitar Pendidikan di Indonesia, dengan memperkenalkan juga beberapa model pendidikan alternatif : Seminari, Ashram dan Pesantren. Harapan kami, para pembaca bisa memperoleh inspirasi yang kreatif untuk memikirkan, bagaimana dunia pendidikan di Indonesia dapat dibenahi. Tak lupa kami ucapkan kepada pembaca yang beragama Islam, SELAMAT MENUNAIKAN IBADAH PUASA 2003!

Newsletter Interfidei No. 16/VII Mei 2002 - Agustus 2003

Editor

Editor

Edisi September 2003

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interfidei newsletter

Fokus

Tanggung Jawab Negara dalam Bidang Pendidikan

State's Role in Education

Listia

Listia

Perdebatan marak menjelang pengesahan Undang-undang Sistem Pendidikan Nasional sekitar awal tahun hingga bulan Juni 2003 lalu, menggambarkan, bagaimana kepedulian masyarakat terhadap persoalan pendidikan di Indonesia. Meski sulit dipastikan, apakah orangorang yang terlibat dalam debat sengit itu sungguhsungguh peduli pada persoalan pendidikan atau hanya karena adanya sesuatu kepentingan di ruang terhormat Dewan Perwakilan Rakyat, atau juga karena solidaritas ikatan primordial. Apapun situasinya, sudah saatnya siapa saja yang sungguh-sungguh peduli dengan persoalan pendidikan, bersedia meluangkan waktu untuk memikirkan secara lebih serius bagaimana pendidikan di Indonesia. Siapa saja, secara bersama-sama perlu menyusun langkah-langkah untuk merekayasa sebuah sistem pendidikan yang sesuai dengan situasi dan kondisi bangsa Indonesia. Yang ingin saya sampaikan disini adalah, bahwa dalam memikirkan persoalan pendidikan, selalu perlu dipertimbangkan kondisi-kondisi kemajemukan baik dalam etnisitas, agama, jender, taraf kesejahteraan ekonomi, akses terhadap informasi dan konteks lokal, misalnya historisitas yang membentuk karakter masyarakat setempat: karakter dalam masyarakat kultur agraris, nelayan atau kultur dagang. Di samping itu, penting juga memperhitungkan pengaruh krisis di tengah globalisasi yang mempertaruhkan keadilan. Berbagai kemelut dalam kehidupan berbangsa dan bernegara adalah gambaran nyata dari kegagalan kita dalam menggulirkan proses pendidikan khususnya dalam hal karakter. Proses ini, karena banyak hal menjadi sangat tersendatsendat, berkelit-kelit dan dengan persoalan baru yang muncul hingga sampai pada situasi yang didefinisikan oleh banyak pengamat dari berbagai disiplin sebagai krisis multi dimensional. Dari mana kita mesti meretas jalan untuk meneruskan proses pendidikan ini? Di awal abad ke-20 muncul pemikiranpemikiran besar dari anak-anak muda pribumi yang sempat mengenyam pendidikan Eropa yang humanis tentang kemerdekaan Indonesia dari kegelapan ketertindasan. Gagasan ini membimbing

The controversy in the run up of the passage of the Law on National Education System which took place during the beginning of this year to June, gave an illustration of the people's concern about the education issue in the country. Although it is still open to question whether those who were involved in the heated deliberations were really concerned about education or was it only due to vested interest among the honorable parliament members or even stemming from primitive solidarity. Be as it may, it is about time that whomsoever really care for the plight of the nation's education system, should set time aside to ponder more seriously on how the education system should look like. Everyone, should join hands in devising measures to fashion an education system which is in harmony with the Indonesian situation and condition. In my opinion, to make an appraisal of Indonesia's education issue, pluralistic aspects in the ethnic, religious, gender, welfare levels, access to information as well as local contexts issues such as the historicity which moulded the make up of the local community traits in an agrarian, fishermen's or traders' community -- need to be taken into account. In addition, one should also never disregard the effects of the economic crisis amidst the globalization campaign which put justice and equality issues at stake. Various seemingly intractable problems which plagued Indonesia depict the real picture of the government's inability in initiating an accountable education process with respect to character building. The process, which developed haltingly and deviously -- as well as throwing up new problems as it did so -- due to many exogenous causes, has reached to a stage described by many experts of various disciplines as a multidimensional crisis. So whence should we start blaze a path to continue the process? At the start of the 20th century grand ideas were launched by indigenous “young Turks” -who had attended a humanistic European education on freeing Indonesia from darkness and oppression. This concept inspired the people and later

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Focus

kekuatan untuk hadir dalam gelanggang sejarah dunia, sesuatu yang sangat luar biasa yang terlahir dari masyarakat yang bertubi-tubi jatuh dalam kekalahan, terjajah oleh berbagai kekuasaan yang melanggengkan penindasan dan kebudayaan miskin. Sayangnya, gagasan tentang kemerdekaan ini tidak ber lanjut pada gagasan tentang kemerdekaan yang memanusiakan manusia. Seriusnya pro-kontra di masyarakat berkaitan dengan UU SisDikNas semoga tidak terhenti oleh pengesahan RUU, tetapi berlanjut pada kerja-kerja nyata untuk memperbaiki dunia pendidikan. Pendidikan yang tidak lain adalah strategi dalam membangun keberlangsungan hidup yang memerdekakan setiap manusia dan menumbuhkembangkan harkat kemanusiaan. Kini saat untuk menginventarisir dan melakukan sesuatu yang konkrit terhadap berbagai persoalan di seputar pendidikan sangat penting untuk dilanjutkan, supaya bisa menggulirkan reformasi pendidikan secara nyata.

emboldened their resolve to claim its part in world history, a phenomenal occurrence, a magnificent achievement of a people that has undergone a series of subjugation, colonized by diverse powers which perpetuated oppression and the culture of poverty. Unfortunately, this concept of freedom was not followed up by concept of freedom which humanized mankind. May the intensity of the public debate on the Education System Law (UU SisDikNas) not lose its vigor by the passing of the draft law, but will be followed-up by concrete actions to improve the sorry state of our education system. For education is basically a strategy in developing life's continuity which will liberate every human being and enhance his/her human dignity. The time has come now to list all the issues, and its imperative to continue taking concrete steps with respect to the prevailing education system, in order to initiate a true education reform.

Pendidikan oleh dan untuk Masyarakat

Education by and for the People

Usaha secara terus-menerus untuk memperluas dan memperdalam pengetahuan, kearifan serta ketrampilan demi hidup yang makin sesuai dengan kebutuhan manusia, adalah hal penting dalam menempatkan pendidikan sebagai bagian dari sejarah manusia. Masyarakat manusia terus berproses sesuai dengan angan-angan yang tidak bisa pernah dihentikan oleh berbagai kegagalan. Adakalanya terjadi konflik, yang ternyata meninggalkan kesadaran untuk makin meningkatkan pembelajaran, karena masih ada orientasi tentang kebaikan dalam hidup. Itu semua menunjukkan bahwa masyarakat sejak awal telah mentradisikan pengajaran dan pendidikan. Kita di Indonesia mengenal Padepokan, Sanggar dan Pesantren yang merupakan cikal bakal lembaga pendidikan yang barangkali khas Indonesia. Hingga pada awal abad ke-20 muncul lembaga-lembaga pendidikan yang lebih rapi dalam manajemen lembaga, ada kurikulum serta metode yang disusun secara sistematis dengan guru-guru yang khusus belajar cara mendidik. Sejak saat itu masyarakat kita pun mengenal sekolahan.

The never-ending efforts in gaining knowledge, wisdom as well as expertise in the professions serving society's needs, underline the education's important role in the making of human history. Human society keeps on evolving in accordance with its aspirations and which can never be brought to a halt even in the face of recurrent failures. Sometimes conflicts took place within it, which interestingly enough have rekindled awareness to intensify the learning process as a result of the strong belief in the life's intrinsic virtue. These all drive home the point that human society since its very beginning had a tradition of learning and education. In Indonesia, people are accustomed to institutions such as Padepokan, Sanggar and Pesantren which are prototypes of educational institutions which are unique to Indonesia. At the beginning of the 20th century, educational institutions which are more orderly in the running of their affairs appeared. They had systematically designed curriculum and methods of teaching including the emphasis on teachers who had pedagogical training. And that was the beginning of the school phenomenon in Indonesia.


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Fokus Lembaga-lembaga pendidikan yang didirikan masyarakat jauh sebelum berdirinya negara, adalah wujud dari kearifan yang mengupayakan situasi lebih baik di masa depan dengan mempertimbangkan berbagai masalah dan situasi unik di masyarakat. Karena itu pendidikan bagi masyarakat adalah suatu strategi, suatu upaya kolektif yang sudah disepakati arah dan tujuannya oleh warga masyarakat. Lebih dari itu didukung keberlangsungannya secara materi dan moral, sehingga antara lembaga pendidikan dan masyarakat sekitarnya pun terjalin hubungan yang saling memiliki dengan penuh penghargaan, dimana keduanya saling mengakomodir keadaan yang ada. Ketika Republik Indonesia didirikan, ikatan komunal masyarakat pun makin terbuka, lebih banyak hal yang perlu diakomodir dalam sekolah. Misalnya, sebagai warga sewajarnya mengenal bukan hanya sejarah di suatu daerah dengan berbagai peristiwa yang menggulirkan dinamika, tetapi perlu mengenal sejarah masyarakat secara lebih luas. Perlu mengetahui wilayah, adat istiadat, hukum positif yang mengatur kehidupan bersama atau secara singkat perlu ada pengetahuan yang memadai untuk menjadi warga negara. Perluasan cakupan masyarakat pun membutuhkan perluasan pengetahuan yang bersifat sains, sekali lagi demi hidup yang lebih baik sebagaimana yang menjadi angan-angan masyarakat. Semua itu difasilitasi oleh lembaga-lembaga pendidikan.


Indigenous educational institutions which were founded by the people long time ago before the founding of the state, are manifestations of a wisdom which strived for a better conditions in the future by taking into considerations various issues and conditions unique to the community itself. Hence, education is none other than a society's strategy, an orientation and a goal which is agreed upon in a collective undertaking by its members. Moreover its continuity is supported, materially as well as in spirit by the community, resulting in a web of co-ownership relations between the educational institution and its surrounding community born out of mutual respect where both parties are very accommodating toward each other with respect to situational issues. When the Indonesian Republic was founded, the society's communal became more exposed to larger audience, and suddenly there were more things that needed to be taken up in the school's

curriculum. For instance, a citizen needs to know not just the history of a region replete with the events that triggered its dynamics, but one needs also to know the history of the community in a more comprehensive manner. He or she needs to know the region, the customs, the positive laws which regulate collective life, or in short, one needs to have a working knowledge of the community to be a good citizen.

Tafsir tentang Tanggung Jawab Negara dalam Interpretation on the State's Role in Education Pendidikan There has to be a clear explanation as to why, at Harus jernih penjelasan mengapa ketika the time of the founding of the Republic, one of the terbentuk Negara Kesatuan Indonesia, salah satu article in the Constitution states the duty of the pasal yang ada dalam Undang-undang memuat State is to take care of education. Haven't there kewajiban bagi negara untuk mengurusi masalah been indigenous institutions which created pendidikan. Bukankah masyarakat sudah merintis tradition of education long before this republic was lembaga-lembaga yang mengembangkan tradisi founded? mendidik jauh sebelum negara berdiri? When it comes to discussing the State it has to Bicara soal negara dengan sendirinya be accompanied with a treatise on the structure and membahas soal struktur dan sistem yang system and all of the people involved in it. The melibatkan siapa pun yang ada di dalamnya. structure itself is formed out of accords which can Struktur itu sendiri terbentuk karena kesepakatan- have significant consequences and which have to kesepakatan yang dapat menimbulkan efek yang be borne together. The State is a power mesti ditanggung bersama. Negara adalah organization formed with a view to prevent organisasi kekuasaan yang dibentuk agar tidak conflicts of powers which are many and varied.

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terjadi benturan kekuasaan yang jumlah dan ragamnya amat banyak. Adanya negara dimaksudkan supaya ada yang mengatur kebersamaan agar ada keteraturan. Dalam konteks ini dapat dimengerti bahwa ada hak bagi negara untuk mengatur, termasuk soal pendidikan. Bagaimana memahami bahwa negara mempunyai hak untuk mengatur soal pendidikan? Pertanyaan ini sungguh problematik, bukan hanya karena sebagian masyarakat merasa lebih tahu dan lebih berpengalaman, tetapi 'campur tangan negara' dalam ruang sekolah pasti akan melibatkan hal-hal idiologis yang bias kepentingan penguasa dan negara, yang sulit dikontrol. Tetapi bila tidak ada “kehadiran” negara dalam ruang sekolah, apa yang akan terjadi? Negara menjadi sangat kuat bila masyarakat enggan memberi kontrol, termasuk dalam menafsirkan hak untuk mengatur. Karena dengan begitu, bisa saja negara membuat aturan-aturan yang ditetapkan dengan sangat detail demi kelanggengan kekuasaan atau demi memenuhi kepentingan pribadi aparaturnya. Mari kita coba cermati, pertama, ternyata tetap saja harus ada yang mengatur dan memastikan bahwa setiap anggota masyarakat bisa memperoleh pendidikan. Kedua, harus ada yang mengatur agar dalam lembaga pendidikan diajarkan hal-hal yang memenuhi kebutuhan masyarakat untuk hidup bersama sebagaimana tujuan pendirian negara. Ketiga, harus ada yang menjamin agar pendidikan terus berlanjut secara berkesinambungan. Lembaga-lembaga pendidikan ataupun masyarakat umum tidak mempunyai perangkat yang dibutuhkan untuk bisa memastikan hal ini terwujud. Namun dengan pengalaman yang ada mestinya masyarakat dan terutama yang mengelola lembaga pendidikan bisa terus proaktif mengupayakan adanya tafsir bersama atas kekuasaan negara, untuk kepentingan seluruh warga negara, dengan keunikan masing-masing. Bila tafsir ini jelas disepakati oleh masyarakat dan terutama oleh lembaga-lembaga pendidikan, barulah dirumuskan Undang-undang yang akan mengikat negara maupun masyarakat demi memfasilitasi proses pendidikan yang berkualitas, memenuhi kepentingan semua pihak dan kebutuhan di masyarakat. Untuk membuat tafsir bersama tentang

Fokus The State is meant to create an entity which will manage that collective sense of belonging with the aim of creating order. How should we interpret the article in the Constitution which says that the State has the right to administer education? This is a vexing question, not only arising from the fact that most of the people think they are more competent and have more expertise than the State, but also that “the state's intervention” in the schoolroom unavoidably will entail ideological issues which are tainted by the ruler's and state's interests which are likewise most difficult to control anyway. But when there is no “presence” of the state in the schoolroom, what will then take place in its absence? The state will become all too powerful whenever the people are reluctant to exercise their control, including interpreting the right to manage their affairs. As a result, it is not unlikely that the state devises regulations which are drawn up in detail with a view of perpetuating its power or in order to serve the private interests of its apparatus. Let us have a closer look at the situation. Firstly, it is apparent that there remains a need for an entity which regulates and ensures that everyone can have access to education. Secondly, there has to be an entity which regulates that within the educational institutions, topics which would fulfill the need of the community to live in harmony -- as stated in the aims of the state's founding are taught. Thirdly, there has to be an entity which would guarantee that education continues and sustaining itself. Educational institutions as well as the public in general do not have the instruments needed to ensure that these things can be implemented. But with the accumulated experience, people -- and especially those who are managing educational institutions -can continue to take a proactive role in attempting to arrive at common interpretation on state authority, for the benefit of all the people along with their respective uniqueness. And when this interpretation is accepted by the people, especially by educational institutions, only there and then a law will be drafted which will be binding for the state as well as for the people to facilitate for an educational process with quality, meeting the needs and demands of all segments of the community. To fashion a collective interpretation on state's


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Kronik kekuasaan negara dalam mengatur pendidikan, bukan hanya negara yang harus adil, tetapi juga masyarakat, khususnya para pengelola lembagalembaga pendidikan. Dalam arti mengambil jarak dengan diri sendiri untuk memberi ruang perspektif yang mewadahi kepentingan dan keunikan banyak pihak. Negara dan warganya mesti terus belajar untuk mengelola keragaman agar mampu bersama-sama membuat tafsir atas kekuasaan. Kekuasaan macam apa yang relevan dalam konteks masyarakat plural, yang secara konkrit memuat nilai-nilai kemanusiaan. Di sini pentingnya dunia pendidikan dalam hubungan dengan negara, sebagai lembaga kekuasaan yang memiliki otoritas yang hidup dan berakar dalam konteks masyarakat plural.

interfidei newsletter authority in administering education, not only the state has to be just, but likewise the people, especially those who run educational institutions. In other words one must be able to take a distance from oneself, thereby leaving perspective space which will accommodate the interests of the many parties. State and people should keep on learning in maintaining diversity in order to be able to draft a common interpretation on power e.g. what kind of authority which is relevant to a pluralistic society which solidly entails humanitarian values. Here lies the important link between education and the state as power institutions which have a living authority and rooted in the pluralistic society's context.

Kunjungan Duta Besar Jerman German Ambassador Pays Visit to ke Interfidei Interfidei Semenjak Tragedi WTC 11 September 2001di In the aftermath of WTC 9/11 tragedy in the Amerika Serikat, terasa sekali, keingintahuan U.S., the curiosity felt among the Western countries Barat terhadap Islam meningkat tajam. Hal itu, about Islam has intensified drastically. This is misalnya, terungkap dalam dialog dan makan revealed, for instance, in the dialogue and lunch siang bersama dengan Duta Besar Jerman, yang held for the German Ambassador for Indonesia (Dr. Gerhard Fulda), along with datang bersama Duta Besar G erman's Roving Keliling Jerman untuk Ambassador to Moslem Negara-negara Islam, dan countries, and two embassy dua orang staf kedutaan ke staffs who paid a visit to kantor Interfidei pada akhir Interfidei on last May 2003. Mei 2003. Dalam acara During the dialogue many tersebut mereka banyak questions were raised on the bertanya tentang kehidupan daily life among people of sosial antarumat beragama differing faiths in Indonesia, di Indonesia, terutama yang especially those linked to terkait dengan potensi Duta Besar Jerman dan Rombongan potential latent konflik antarkomunitas dan antarbudaya. Mereka intercommunal and intercultural conflicts. juga bertanya tentang program jangka pendek dan Members of the delegation also posed questions on jangka panjang yang sedang dan akan ditempuh the short and long term programs which are Interfidei dalam pengelolaan persoalan tersebut. currently being implemented by Interfidei with Dari diskusi informal itu, terkesan mereka respect to the management of these issues. cukup mendapat banyak informasi kekinian di The German ambassadorial delegate gained Indonesia, termasuk hal-hal yang menyangkut much information on the current developments in berbagai varian kelompok umat beragama di the country, including matters which are related to negeri ini, khususnya yang ada di kalangan Islam, various religious groups, be it Moslem, Protestan, Katolik dan Hindu, berikut macam- Protestants, Catholics and Hindus, along with their macam pandangan teologis dan kecenderungan dominant theological and sociological concepts. On their part, members of the delegation also sosiologis mereka yang dominan.

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Cronicle shared with Interfidei staffs the current developments in the western world, especially in Germany, which were related to the interfaith, intercultural and intercivilization encounters. For instance, especially since the 09/11 attack on the WTC in New York, whenever conflicts arose between whites and people of Turkish, Afghanistan, or Arab origins who reside in Germany, the conflicts would more often than not be seen as clashes between the West and Islam. This is in sharp contrast to what took place before, where such cases will be seen more as conflicts between whites and people of Asian and Middle-Eastern origins and had nothing to do with their respective religious affiliations in the first place. Of course this has to be seen, according to the members of the German delegation, within the context of a long and complex history of West-Islam relations on the one hand and Germany's social-economic-political condition on the other hand. That is why, religious' and civilization's dialogues are needed more and more today as well as in the future. (Eko)

A talk with Leonard Swidler There are a couple of interesting topics which surface in the informal discussion held with Prof. Leonard Swidler of Temple University, PA. USA, when he pays a visit to Dian/Interfidei Institute on June 10th. Firstly, on the relations between interfaith dialogues and syncretism. Many people harbour reservations or apprehensions that interfaith dialogue (or more known as interreligious dialogues) will eventually lead the participants astray toward syncretism. But what is actually understood by syncretism? If it is seen as an amalgamation wherein the relations of interelementary parts do not mutually form a whole, of course it is something that needs to be resisted. Yet, if syncretism is interpreted as a mutually influencing phenomenon which has an enriching nature without eroding the respective identities, isn't that a phenomenon which is unavoidable and actually natural? And was not Christianity also very much influenced by “Jewishness” traits? Secondly, one of interreligious dialogues' critical point is the issue of the interpretation of the holy texts. In cases of interpretations of the Bible, for instance, it has to be borne in mind that significant shifts in the thinking paradigm have


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Kronik


taken place. And this have to do with shifts in the world-view. The Jewish people, who also brought about Christianity, and who like their contemporary Asian brethrens at the time, were a people who employed a great deal of metaphors in outlining their logic as well using a lot of pictorial narrations. That was also the reason why the Bible is full of metaphorical language, including the part on Genesis. Yet, when Christianity reached Greece, its logic took the form of an abstract and linear logic. Such a change in paradigm should be observed in detail and critically when interpreting texts of the holy boods, if we do not wish to get bogged down in a protracted misunderstanding. Thirdly, Truth's plurality must really be understood as a reality in dailylife. What we consider as “The Holy,” God, religion, etc. is in actuality something which is so multiinterpretable, in a way that the essence of a “door” or “window” will always be interpreted differently by different people, even by the same person in a different time and space. Fourthly, interfaith dialogue or interreligious dialogues also can not be conducted merely in an abstract environment, for instance, at the theological or philosophy realm alone, but also in “discourses in a living room,” among friends in a convivial manner, open and frank. For indeed, dialogues of this kind offer more hope for pluralism to be accepted by most of the people. (Wis).

Wiwin St. Aminah's Wedding Party Alhamdullilah! Exclamations of gratitude and relief were expressed by the Interfidei's staffs upon hearing that Wiwin was going to marry with Munjid. We could not forget how happy Wiwin was at the time. The formal and religious wedding ceremony (akad nikah) took place on April 27th in Bandung, while its celebration organized by the Interfidei “family” and friends of Wiwin and Munjid in Yogyakarta was held on May 28th at the office cum “communal house” (Interfidei) at 59 Jl. Banteng Utama, Yogyakarta. The party went rather festive, unique yet also simple. While the food served was the traditional one, the guests come from different religious as well as ethnical background and the “ular-ular” (pep talk and tips to the newlyweds) were likewise given by Prof. Dr. H. Machasin (Islam) and Dr. Romo Subanar

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Opinion

(Catholic). The festivity of the party was also accompanied by songs sung by friends from interfaith groups, poetry reading and parlor game of

tricks. Prayers and hopes conveyed by the Interfidei’s ‘famillies’ wishing a happy family life a sakinah family imbued by the atmosphere of mawaddah warahmah – for the couple. Barely a month after the wedding and by Foto PerkawinanWiwin dan Munjid the grace of God's Love the couple Wiwin St. Aminah and Munjid have been blessed with a proof with the growing seed of their love. God willing in a couple of months they will be able to rock their apple's eye in their arms. May their child to be born will become a child of pluralism, piety, knowledge and wisdom. Amen.(Aw)

MEMBEBASKAN PENDIDIKAN UNTUK PENDIDIKAN YANG MEMBEBASKAN

LIBERATING EDUCATION FOR AN EDUCATION THAT LIBERATES

Robert B. Baowollo

By Robert B. Baowollo

Pendidikan diharapkan dapat menjadi wahana pembebasan umat manusia dari keterbatasannya dalam mendayagunakan kemampuan berpikir (reasoning), dan dari ketidak-tahuan (ignorance) dan ketidak-berbudayaan (uncivilized). Dengan demikian diharapkan, ia akan mampu memakai akal budinya untuk mempergunakan pengetahuan dan kompetensi sosialnya sebagai tools yang dapat mengeluarkan dirinya dari ketidakbebasan menjadi manusia merdeka (merdeka/bebas dari kebodohan, keterbelakangan, kemiskinan, keterjajahan, dan sebagainya). Negara dan masyarakat melalui perangkat undang-undang, peraturan dan birokrasi, lembaga pengelola dan sekolah, kurikulum dan buku pelajaran semuanya tidak lebih dari alat bantu dalam proses pembebasan di atas. Pertanyaan tentang bagaimana membebaskan dunia pendidikan akan berbenturan keras, bahkan sangat keras, dengan pertanyaan pertama: siapa (who) yang harus membebaskan dunia pendidikan dari masalah yang carut-marut itu. Jawaban atas pertanyaan ini menjadi tidak sederhana ketika kita mengajukan pertanyaan susulan: apa kualifikasi

Deep in their hearts people cherish the hopes that education would liberate them from their limitations in their reasoning, from ignorance and from primitiveness. Thereby, so the expectation is cherished, that man will be able to rely on his intellect in utilizing its social knowledge and competence as tools which can free him from unfreedom and become a free human (independent/free from ignorance, backwardness, poverty, colonization, etc.). State and society, through the medium of the legal instruments of law, regulations and bureaucracy, managing and school institutions, curricula and text books are but no more than mere tools in aiding the liberating processes. Issues as to how to free the education system will be confronted, and even harshly, with the first question: who has to free the education system from its intractable problems. The answer to the question will not be a simple one if it is followed by additional question: what are the characteristics of the “liberator” as well as the liberating philosophy which is proposed to reform the education system? Edisi September 2003

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Opini pembebas dan filosofi pembebesan yang ditawarkan sebagai paradigma pembebasan itu. Pertanyaan kedua yang tak kalah kerasnya adalah untuk siapa pembebasan pendidikan itu? Suka atau tidak suka, walau dengan cara yang amat sederhana dan mungkin cukup bodoh, anggapan bahwa seluruh rancang bangun pendidikan yang konon untuk membebaskan manusia dari keterbelakangan itu, tidak lebih dari mega proyek untuk kepentingan kapitalis. Bukankah gaji buruh pabrik sepatu Nike, mulai dari yang hanya tamat SD hingga SLA (bahkan ada yang di PT) hanya dibayar seharga seperlima hambuger di warung McDonald yang termurah (tidak bakal dapat hamburger yang dijual hanya seperlima!), sementara Michael Jordan yang hanya memakai baju berlogo Nike dibayar jutaan US Dollar! Ketika menghadiri konferensi Unesco untuk pendidikan orang dewasa (the Fifth CONVITEA) di Hamburg beberapa tahun lalu, para peserta dari Amerika Latin dengan bangga mengusung gambar dan gagasan Paulo Freire sebagai figur pembebas dunia pendidikan. Sementara pembicara dari Cuba (wakil LSM) dengan yakin pula memaparkan bahwa dalam dunia kerja di masa depan era masyarakat pasca industrial, masyarakat informasi akan terjadi pergeseran besar-besaran dalam konsep dan strategi yang berimplikasi langsung terhadap dunia pendidikan. Peserta dari negara-negara industri dan negara-negara berkembang nampak tidak kritis melihat persoalan negara berkembang dan negara maju dicampur-aduk seperti gado-gado yang disantap dengan lahap karena kelaparan sambil menyumbang devisa kepada negara-negara kapitalis yang mendanai konferensi besar tersebut (termasuk tiket, akomodasi dan uang saku peserta berdasi dari negara miskin!). Demikian pula, th ketika menjadi pembicara dalam the10 . European Colloquium on Indonesia and Malay Studies (ECIMS) di Berlin (Juni 1996), saya mendekonstruksi realitas dunia pendidikan di Indonesia yang mengabaikan kelompok marginal dan menyimpulkan bahwa perlunya pemikiran ulang paradigma pendidikan di Indonesia yang lebih memihak pada masyarakat bawah yang menjadi korban kegagalan pendidikan itu sendiri: tidak naik kelas, putus sekolah, tidak lulus, lulus tapi tidak bisa melanjutkan ke jenjang yang lebih tinggi dan semuanya kemudian membanjiri dunia

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The second question which is not less provoking is who really needs liberating education? Whether we like it or not, seen in a simple way or may be rather naively, there is a commonly held view that the whole design of the education system which claims to free man from his primitive tendencies, is none other than a disguised mega project meant to serve the interests of big capitalists. Isn't it a fact that the wage of a Nike shoe factory, starting from those with elementary school to high school (even there are quite a number with university) education are only payed one fifth of a hamburger price in the cheapest McDonald's outlet, while basketball star Michael Jordan who only dons a Nike shirt gets compensation millions of dollars. At the Unesco's conference on adult education (fifth Convitea) in Hamburg a couple of years ago, participants from Latin American countries proudly brought forth Paulo Freire's picture and concepts as a model for the reform of the education's system. In addition, speakers from Cuba (representing NGOs) also convincingly elucidated that in a future labor market in the post-industrial era, the information community there will be a tremendous shift in concepts and strategies which will impact directly on the existing educational system. At the conference, participants from industrial as well as developing countries seemed to entertain an uncritical attitude in viewing the problems of developing and developed countries. This was apparent from the bundling up of the world's education issues and offering a one-sizefits- all solution while at the same also providing foreign exchange surplus to the rich countries which funded that major event ((including airfare, accommodation, per diem allowances for the white collar participants from the poor countries!). Likewise when I spoke at the10th. European Colloquium on Indonesia and Malay Studies (ECIMS) in Berlin (June 1996), I turned the forum attention to the reality of the Indonesian education system which overlooked the marginal groups and concluded my speech on the need for reviewing the paradigm of education in Indonesia by being more sympathetic to the lower strata of the society who are victims of the education system's: pupils who lagged behind in the same grade, who dropped out, or who graduted but could not go to


kerja minus ketrampilan. Padahal mereka dicekoki di sekolah dengan ideologi negara dan harus menjadi manusia Pancasilais seutuhnya (suatu konsep yang hanya dimengerti oleh mereka yang merumuskannya!) dan diajari melukis masa depan mereka di atas kanfas firdaus negara sejahtera, adil makmur berlandaskan Pancasila, yaitu negara yang bernama Indonesia. Seorang peserta yang lama tingga di Jerman dan tak sabar menunggu suksesnya proyek Habibie-Wardiman menyulap Indonesia menjadi 'seperti Jerman' mengajukan protes: “Kalau kita tidak mulai dengan membangun manusia Indonesia yang menguasai teknologi tinggi, lalu kapan kita bisa maju?” Bagi saya, pertanyaan ini hanya bisa dijawab oleh si penanya. Di tanah air ini, kita tidak kekurangan pemikir sekaliber Paulo Freire. Pemikiran para pemerhati (baca: mereka yang peduli pada masalah pendidikan) di Indonesia hingga saat ini masih dianggap sebagai pikiran aneh dari orang aneh dan utopis. Sebaliknya para politisi yang tidak mengerti filosofi pendidikan tiba-tiba mengklaim diri sebagai pihak yang paling tahu dunia pendidikan dan (karena itu) memiliki monopoli legitimasi menentukan nasib dunia pendidikan lewat Undang-undang Sistem Pendidikan Nasional. Sekedar menyebut beberapa contoh: Seorang Tukiman Taruna dari Ungaran, jauh sebelum ramerame tentang RUU SisDikNas dan desentralisasi pendidikan sudah berteriak agar segera dihilangkan tembok-tembok pemisah yang diciptakan dan dinikmati lewat birokrasi. Persoalan pendidikan kita terletak pada masalah pembelajaran, dan bukan kepentingan lain. Dalam proses pendidikan itu anak-anak didorong/dirangsang untuk berkembang fantasi, hasrat, cita-cita, dan nyaliny. Untuk itu dibutuhkan aparat yang mampu menciptakan "semangat zaman" penuh kearifan memaknai perubahan (Kompas, 25 Januari 2001). Kita sebut beberapa lagi: Mochtar Buchori yang galau, Darmaning Tyas yang geram, atau pimpinan Taman Siswa, Yogyakarta yang merasa gamang menyaksikan perkembangan dunia pendidikan dan Drost yang mencoba menjadi Jerman yang sabar seperti Jawa, dan masih banyak lagi.

Opinion further their education -- and they all enter the job market ill-equipped in skills. Yet throughout their schooling the students were crammed with the state's ideology and were expected to become a wholly Pancasilan human (a concept which is only understood by people who coined the phrase themselves!) and were taught to build their life on the false illusion of an idyllic welfare and just state founded on Pancasila ideology. One conference participant who apparently had lived in Germany for an extended period and was impatient with the slow pace of Habibie-Wardiman's project in transforming Indonesia overnight into becoming a “German copy” raised his argument supporting the current education's paradigm: “If we do not start now in transforming the Indonesian people into ones who master high-tech, then when can we get ahead?” To me, this question can only be answered by the questioner himself. In Indonesia, there is no shortage of people with thinking the like of Paulo Freire. The views of thinkers (read: those who are concerned with education issues) in Indonesia up to now are still considered as wayward thinking of eccentrics and utopian gazers. While on the contrary, politicians who do not understand the philosophy of education suddenly claim themselves to be the only people who are competent on education and (therefore) have the monopoly on the legitimacy in deciding the fate of the Indonesian education through the passage of the Law on National Education System (UU SisDikNas). Take for instance the case of one Tukiman Taruna from Ungaran, Central Java, who years before the furor on the RUU SisDikNas and the decentralization of education took place has voiced strongly for the removal of partitioning walls in the education system which were created and benefitted the bureaucracy. Education problems stemmed from the lack of the right learning process, and not from diverse interest groups. In the educational process, children are urged/encouraged to develop their phantasy, desire, dreams, and last but not least, their courage. For this to happen, a competent government instance are needed which can interpret the “zeitgeist” and respond to changes prudently (Kompas, Jan. 25th 2001). We can name a number of names of people who are deeply concerned with the current confusion and inconsistencies in Indonesia's education system, such as the restless Mochtar Buchori, the “angry young man” Darmaning Tyas, or


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Opini Tetapi kalau orang-orang ini saja yang menjadi titik tolak analisis kita, maka kita sangat kecele. Mengapa? Karena jauh sebelum Indonesia diproklamirkan, jauh sebelum demi nasionalisme orang menghitam-putihkan sejarah kolonial, debat untuk siapa pendidikan di Indonesia sudah dimulai, bahkan debat itu terjadi pada tingkat pengambil keputusan politik paling atas dengan mempertaruhkan jabatan! Habbema (1904), inspecteur van het inlands onderwijs (1889-1898), misalnya, menulis tentang kebijakan pembangunan sektor pendidikan di Nederlands-Indie yang berada dibawah tanggungjawabnya: “Many still doubt the wisdom of providing the native masses with education. The desirability of education for upper-class children is recognized, but not for children of the ordinary villager. It is often argued that education should not be provided for all children not only because they do not need it but also because it will make them averse to manual labour. Boys who have been to school do not want to go back behind the plough but aspire to a "position" and as the number of positions is limited the result will be the creation of an intellectual proletariat. This could cause the government a great deal of trouble because disappointment followed by discontentment can lead to all sorts of excesses. And in particular among dissatisfied intellectuals will 1 criminal and other bad elements be found" .


leaders of the Taman Siswa Boarding School in Yogyakarta who felt insecure and worried with the recent development taking place in the realm of education, and German-born Father Drost who is trying hard to cultivate the Javanese patience, and

still many more. But when we refer only to these people as the starting point of our analysis, most likely we will be disappointed. Why? Because long time before the proclamation of Indonesia's independence, and long time before the black-and-white picture of the evil colonial history was used for the sake of nationalism, the debate on for whom are the Indonesian education meant had started. The debates often took place at the top-most decision-making level and thereby putting their high positions at risk as well.

Habbema (1904), inspector of indigenous education (1889 1898), for instance, wrote on the educational sector's development policy in Dutch East-Indies: "Many still doubt the wisdom of providing the native masses with education. The desirability of education for upper-class children is recognized, but not for children of the ordinary villager. It is often argued that education should not be provided for all children not only because they do not need it but also because it will make them averse to manual labour. Boys who have been to school do not want to go back behind the plough but aspire to a "position" and as the number of positions is limited the result will be the creation of an intellectual proletariat. This could cause the government a great deal of trouble because disappointment followed by discontentment can lead to all sorts of excesses. And in particular among dissatisfied intellectuals will 1 criminal and other bad elements be found" .

Setahun kemudian Fock (1905), Minister van Kolonien (1905 -1908), menulis sesuatu yang berkaitan dengan gagasan pendidikan ketrampilan massal. Ia mengambil langkah-langkah yang lebih progresif untuk mempercepat reformasi pendidikan di Hindia Belanda untuk memberi pengetahuan dan ketrampilan kepada penduduk A year later, Fock (1905), Minister for the pribumi agar dapat meningkatkan status ekonomi Colonies (1905-1908), wrote something related to mereka : the idea of skills' training for the masses. He took a more progressive steps to speed up educational “We must go in the direction of technical reform in Dutch East Indies in order to provide education ….. I do not want a slow and knowledge and skill to the indigenous people for the gradual development ... I envisage a largepurpose of enhancing their economic status. scale organization. I realize that this will "We must go in the direction of technical cost money, but this expenditure is in fact education ….. I do not want a slow and an investment. Only practical education gradual development ... I envisage a largecan advance the population economically. scale organization. I realize that this will cost The cost should not be considered money, but this expenditure is in fact an

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Opinion

unbearable, and most of the money can be found by borrowing. This is a matter which cannot and must not be postponed any longer. A slow and gradual expansion 2 will achieve nothing ...”

Yang terjadi kemudian adalah reaksi penolakan dari Van Heutz (1907), Gouverneur General (1904 - 1909) dan mantan civiel en militer gouverneur van Acheh en Onderlioriglieden (1898 - 1904). Mereka menulis begini : "Two possibilities were open to me: either to carry out blindly what the ill-informed Minister wanted, which would have cost the Treasury approximately 100 million guilders per annum; or I could have discreetly gone my own way still leaving him [i.e. Fock] the honour of being progressive in education. I have chosen the second path and I have restricted the expansion of Tweede Klasse Scholen [more advanced vemacular schools] as much as possible ... And more realistically, I have immediately set up village schools which only receive temporary govemrnent support and which - at an annual outlay of one million guilders - will achieve just as much in the way of reading, writing, and arithmetic as the far too expensive Tweede Klasse Scholen of the Minister. The latter are only useful for the comparatively small group of people who are entirely removed from the village sphere." 3

Deb at pendidikan sepanjang sejarah merupakan debat para elit: antara elit yang berkuasa dan elit yang belum sempat atau tidak berkesempatan berkuasa. Bahwa bergantinya elit tidak disusul berobahnya pendidikan, kiranya tidak susah dijawab: mereka hanya mengincar kekuasaan, bukan perbaikan pendidikan. Buktinya? Hariyanto yang menggantung diri karena tak mampu membayar biaya ekstra kurikuler sebanyak Rp.2500, dan seorang menteri pendidikan Indonesia sampai hari ini masih tutup mulut! Sebuah bukti telanjang keterjajahan pendidikan. Skandal! 1

Habemma, The political and economic importance of education for the native people, 1904, in Penders (1977), INDONESIA Selected Documents on Colonialism and Nationalism, 1830-1942, UNIVERSITY OF QUEENSLAND

investment. Only practical education can advance the population economically. The cost should not be considered unbearable, and most of the money can be found by borrowing. This is a matter which cannot and must not be postponed any longer. A slow and gradual expansion will achieve nothing 2 ...” What followed was a strong rebuttal (1907) from Governor General Van Heutz (1904-1909) and former civilian and military governor of Aceh and Subservient People (1898-1904). Both them wrote as follows: "Two possibilities were open to me: either to carry out blindly what the ill-informed Minister wanted, which would have cost the Treasury approximately 100 million guilders per annum; or I could have discreetly gone my own way still leaving him [i.e. Fock] the honour of being progressive in education. I have chosen the second path and I have restricted the expansion of Tweede Klasse Scholen [more advanced vemacular schools] as much as possible ... And more realistically, I have immediately set up village schools which only receive temporary government support and which - at an annual outlay of one million guilders - will achieve just as much in the way of reading, writing, and arithmetic as the far too expensive Tweede Klasse Scholen of the Minister. The latter are only useful for the comparatively small group of people who are entirely removed from the village 3 sphere."

Debates on education throughout history has been a debate among the ruling elites and elites who have not got or deprived of the opportunity to rule. That the change in elites have not been followed up by the change in the education system, need not be discussed any more: they are only after power, and not for the improvement in education. The recent case was of a school pupil Hariyanto who committed suicide because he could not pay the extracuricular costs of Rp 2.500, while the minister of education did not utter a word on the tragic incident. This was a bare and living fact of the colonization of education. How scandalous! 1

Habemma, The political and economic importance of education for the native people, 1904, in Penders (1977), INDONESIA Selected Documents on Colonialism and


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Potret PRESS, St. Lucia, Queensland. For further information, see J. Habbema, Onderwijs politiek en economisch belang van onderweijs aan de bevolking van Nederlandsch Indie, Indische Gids, 1904, pp.995-98 2 Fock, D. in Penders Op. Cit. p. 166. 3 Penders, op. Cit. p. 167. See van der Wal (1963) Het Onderwijsbeleid in Nederlands-Indie 1900-1940, p. 123

Nationalism, 1830-1942, UNIVERSITY OF QUEENSLAND PRESS, St. Lucia, Queensland. For further information, see J. Habbema, Onderwijs politiek en economisch belang van onderweijs aan de bevolking van Nederlandsch Indie, Indische Gids, 1904, pp.995-98 2 Fock, D. in Penders Op. Cit. p. 166. 3 Penders, op. Cit. p. 167. See van der Wal (1963) Het Onderwijsbeleid in Nederlands-Indie 1900-1940, p. 123

Potret Pendidikan Agama Di Pesantren

A Glimpse of Pesantren’s Religious Education

Benny Susanto

*

By Benny Susanto

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A. Pendahuluan

A. Preface

Diskursus pendidikan agama Islam di pesantren mengingatkan kita kembali pada suatu tradisi besar (great tradition) yang menjadi bagian dari kekayaan bangsa Indonesia. Hal ini terkait dengan penyebaran dan pengembangan agama Islam yang sinergis dengan aspek-aspek lokal keindonesiaan, yang dikenalkan oleh Abdurrahman Wahid sebagai pribumisasi islam. Mispersepsi yang berawal dari kasus “Ngruki” terhadap lembaga pendidikan Islam seperti madrasah dan pesantren sebagai persemaian paham radikalisme menandakan pandangan yang sempit dan parsial. Karena itu cukup beralasan jika pesantren memainkan peran yang sangat signifikan dalam memperjuangkan Islam yang santun dan ramah dengan karakter budaya bangsa yang bercorak pluralistik. Banyak orang menyebutkan pendidikan ini sebagai model tradisi pesantren, yang kemudian dipopulerkan melalui karya Zamakhsari Dhofier berjudul Tradisi Pesantren. Studi tentang Pandangan Hidup Kyai. Pengajaran agama Islam pada beberapa pondok pesantren di Jawa, dan lembaga-lembaga serupa di luar Jawa dan Melayu memiliki kesamaan yang sangat dekat. Tradisi ini muncul untuk mentransmisikan ajaran Islam tradisional yang tertuang dalam karya tulis cendekiawan muslim abad 10-13 M, yang dikenal dengan kitab kuning (al-kutub al-shafrah). Transmisi keilmuan dilakukan oleh para kyai atau ulama kepada kaum muslim yang hendak mendalami ajaran-ajaran Islam setelah mereka mempelajari bacaan al-Qur'an. Tulisan yang singkat ini tidak berpretensi untuk mengurai latarbelakang sejarah pesantren yang telah tua dengan dinamikanya. Tetapi fokus

Discourses on Islam education in the pesantren reminds uf of a great tradition which forms a part of the Indonesian rich heritage. This is tightly connected with the spread and synergical development of Islam with its local Indonesian features, which is dubbed by Abdurahman Wahid as the indigenisation of Islam. A misperception, which began with “Ngruki” affair -- which depicted Islamic education institutes the like of madrasah and pesantren as seeding ground for radicalists ideas -- highlighted a narrow and partial view. That's why it's understandable if pesantren'role in promoting a civil and friendly Islam in line with the national and cultural traits of pluralism becomes the more significant. Many people describe education as a pesantren tradition model, which was then popularized through the writings of people such as Zamakhsari Dhofier titled The Pesantren Tradition. A Study on the Kyais' World View. The teaching of Islam in a number of pesantrens in Java, as well as similar institutions outside Java and Malay have very close likeness This tradition began with the aim of transmitting traditional Islam teaching -- as elucidated in the writings of 10-13th century Moslem intellectuals, known as the yellow bible (alkutub al-shafrah). The dissemination of knowledge was done by the clergy or the ulamas for the benefit of lay Moslems who wanted to deepen their knowledge of Islam's teachings after having read the Koran. This short treatise does not pretend to discuss the background of the pesantren's history and their dynamics. But the focus elucidated by the writer

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yang dipaparkan penulis lebih merupakan catatan ringan dan refleksi atas model pendidikan agama Islam yang diperankan pesantren. Lebih lanjut terkait pada relevansi dan urgensitasnya perkembangan sistem pendidikan nasional yang tampak memperluas kapitalisasi arus pendidikan. Adakah pesantren dapat menjadi salah satu alternatif bagi institusi pendidikan rakyat atau institusi pendidikan berbasis komunitas seperti yang pernah digagas almarhum Romo Mangunwijaya? B. Mengenal Pendidikan Pesantren

Snapshot

is as it were light commentaries and reflections on Islam education model as shown by the pesantrens. The rest of the discussion is related to the relevance and urgency of the development of a national education system which seemed to broaden the capitalisation of the education sectors. Would pesantrens be able to become one of the alternatives for the people's education institution or education institution based on community as propounded by the late Romo (Father) Mangunwijaya? B. About Pesantren Education

Pondok pesantren pada dasarnya dikenal Basically, the pesantren is known as social sebagai institusi sosial yang menyelenggarakan jasa institution which provide nonformal education pendidikan nonformal yang diprakarsai oleh seorang kyai dengan dukungan masyarakat. Oleh service which were initiated by a revered kyai sebab itu pesantren berbeda dengan lembaga- with the support of the community. In this lembaga pendidikan lain. Terkadang terasa sulit respect, pesantren is very different from other untuk memberikan gambaran pola pendidikan educational institutions. Sometimes it is difficult pesantren dengan melihat rentang waktu panjang to get a pattern of pesantren education judging yang telah dilaluinya, terlebih me mbuat from the span of time which it has undergone, let generalisasi. Ada dua tipologi umum yang biasa alone making a generalization. There are two digunakan dalam melihat sistem pendidikan yang general typologies normally used in looking at diperankan oleh pesantren; sistem pesantren salaf the pesantren's education system: the salaf and dan khalaf. khalaf pesantren Model pertama systems. dalam prosesnya, The first model, lebih bertumpu pada in its processes, is metode sorogan more focused on (santri secara aktif t h e s orogan m e m b a c a method (where the kitab/buku kajian disciples read from dihadapan kyai) dan the Koran/book to bandungan (kyai be discussed in the membacakan suatu presence of a kyai) kitab dihadapan para santri yang and the bandungan aktif mendengar dan method (the kyai memberikan catatan reads out from the kecil. Sedangkan holy book before Tasikmalaya pada sistem khalaf Kegiatan di salah satu pesantren dithe santri or disciples who are actively listening disamping menggunakan kedua metode di atas juga and taking notes. Aside from using the two telah mengakomodir unsur-unsur luar, meliputi methods mentioned above, the khalaf system jumlah dan muatan kurikulum yang beragam, serta also accomodates elements from other than model kerja dengan sistem (manajemen pengelolaan) yang tertata secara lebih modern. Islam, which comprise of varying numbers and Namun demikian, kedua model dan sistem contents of curriculum, as well as work model pesantren tersebut memiliki karakter umum yang with an ordered (management system) modern system. Edisi September 2003

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Potret sama terutama terletak pada sentralitas figur kyai dan sifat keotonomian yang menonjol, dibanding dengan lembaga non-pesantren. Ciri khas lain dari pesantren adalah, kesederhanaan dan ketulusan yang selalu ditekankan dan dicontohkan para kyai kepada santri-santrinya. Kesederhanaan yang diajarkan meliputi perilaku kehidupan santri, sarana dan prasarana pendidikan, serta orientasi yang lebih ditonjolkkan untuk mencari kerelaan Tuhan (ridha Allah) dalam hidup, dan hari kemudian. Karena itu, seseorang yang hendak masuk pesantren selalu diingatkan oleh kyai agar ia menata hati dalam pencarian keilmuannya. Ini ditujukan untuk memperkuat kesadaran diri (izalah al-jahlàn nafsih), mentranmisikan kepada orang lain (wa ànsaair al-juhalaa), dan mengekspresikan syukur atas karunia Tuhan (al-syukr àla ni'mah al-àql washihah al-badn). Konsep-konsep di atas sesungguhnya paralel dengan konsep pendidikan Paulo Freire yang diarahkan pada proses membangun kesadaran kritis, dan transformasi sosial dengan nilai tambah kesadaran transendental bagi para santri. Orientasi nilai-nilai tersebut secara konseptual bersumber dari ajaran-ajaran etis yang tertuang dalam karya alZurnuji (Ta'lim al-Muta'allim). Bahkan tulisan alZurnuji merupakan buku yang harus dikaji sejak awal ketika menjadi santri, dipraktekkan dalam kehidupan pesantren dan masyarakat. Output pesantren yang ada kemudian, adalah melahirkan manusia yang memiliki kepribadian yang kuat, berjiwa mandiri dan mampu memberikan manfaat bagi orang lain. Perjalanan sejarah mencatat peningkatan jumlah pesantren yang sangat besar, dan mengalami corak perubahan yang beraneka ragam. Namun secara sederhana menyebut sebuah pesantren, paling tidak terdapat lima elemen yang mendasari tradisi pesantren. Kelima elemen itu antara lain; (1) pondok (asrama) sebagai tempat tinggal para santri, (2) masjid/mushola atau rumah kyai sebagai tempat berlangsungnya kegiatan, (3) santri-santri yang menetap di pondok untuk jangka waktu tertentu, (4) pengajaran kitab kuning yang dilakukan secara kontinu, dan (5) kyai yang telah diakui keshalehannya oleh masyarakat. Patut untuk dicatat, pesantren di Jawa secara empiris dan historis dengan usia yang telah mencapai ratusan tahun tetap survive hingga kini. Bahkan beberapa dari sekian banyak pesantren

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interfidei newsletter The pesantren's other unique features are, simplicity and sincerity which are always emphasised and can be seen or reflected in the day-to-day lives of the kyais which are to be emulated by the santris (disciples). Simplicity entails the behavior of the santris, the education's means and infrastructures, as well as its orientations which is more dominated by the search for God's willingness (ridha Allah), and the afterlife. Therefore, those who intend to enter a pesantren are always reminded by the kyai to cultivate a clean conscience in his search for knowledge. This attitude comprises of strengthening of self consciousness (izalah aljahl'an nafshih), transmission of one's spiritual experience to others (wa 'ansaair al-juhalaa), and expressing gratitude for God's mercy (al-syukr 'ala ni'mah al-'aql washihah al-badn). The concepts outlined above are in line with the education concepts expounded by Paulo Freire which is aimed at developing the critical awareness process, as well as social transformation with transcendental awareness being an added value for the santris. These values' orientations are derived from the ethical teachings of al-Zurnuji (Ta'lim al-Muta'allim). Al-Zurnuji's book and teachings are also one of the requirements for a santri, which is to be implemented from the start within the pesantren as well as outside. The outcome of a pesantren's education can be seen later in the a santri's strength of character and integrity, independent spirit as well as being a blessing to other people. Through the passage of time, there has been an increase in the number of pesantrens in Indonesia, as well as various changes that have taken place on their implementations. But in general there are at least five elements underlying the pesantren tradition. The five components are namely: (1) the pondok (boarding/lodging) as an accommodation for the santris, (2) mosque/musholla or the kyai's house as a place where the pesantren's activities take place, (3) the santris who reside in the pondok for a certain period, (4) the teaching or the discussion of the yellow bible which is carried out without fail, and (5) the kyai whose piety is recognised by the community. Worthy to note is the fact that the pesantrens in Java have proven themselves, empirically as well as historically, to be able to endure the tests of time


yang ada mampu menampilkkan diri sebagai model gerakan alternatif bagi pemecahan masalah-masalah sosial yang dihadapi masyarakat yang tidak bisa tertangani oleh institusi modern. Dengan demikian, pasang surut dalam mempertahankan eksistensi dan misi yang dialami pesantren telah membentuk sistem dan karakter tersendiri yang menjadi bagian integral dari kehidupan sosial. C. Penutup Mengakhiri paparan yang singkat ini, penulis merasa perlu mengungkapkan beberapa kelemahan yang masih perlu untuk dibenahi sehingga tidak hanya menampilkan sisi-sisi keunggulannya. Setidaknya penulis melihat pada sentralitas figur kyai dan penekanan metode hafalan yang seringkali membelenggu kesadaran kritis para santri. Suara pembaruan yang terus didengungkan kepada civitas pesantren untuk membenahi dan mengembangkan pesantren tampak sulit terealisir, dan cenderung macet tanpa komunikasi pendekatan yang baik. Kyai merupakan pemimpin yang efektif karena segala yang menyangkut kehendaknya sepanjang memungkinkan untuk dilaksanakan bisa terlaksana.

Snapshot for hundreds of years to the extent that several have become models for alternative movements in solving intractable social problems which could not be dealt with by modern institutions. Thereby, the ups and downs in maintaining the pesantren's existence and mission have resulted in a unique system and traits which have become an integral part of the Indonesian society. C. Conclusion In concluding this brief expose, the writer thinks it is only proper to mention several weaknesses which need to be addressed in order not to limit oneself only to the pesantren education's strengths. One of it is the centrality of the kyai's role as well as the emphasis on learning by rote method which often shackled the critical attitude of the santris. The buzzwords of change and development addressed at the pesanten's communities seemed to fall on half deaf ears, and tend to be ignored unless a proper approach is taken. In this respect, the kyai can play an effective role, for when he wills something within the range of possibility most likely he can have it carried out. *

The writer is a graduate of al-Munawwir Krapyak Pesantren & board member of Kodama * alumnus PP.al-Munawwir Krapyak & aktivis (an NGO) Yogyakarta.

PENDIDIKAN PLURALITAS DI SEMINARI MERTOYUDAN

PLURALIST EDUCATION AT THE MERTOYUDAN SEMINARY

FX. Sukendar W,Pr (Pamong dan Guru Seminari)

By FX. Sukendar W,Pr (Seminary Elder and Teacher)

Membaca data

Facts and figures

Seminari Mertoyudan adalah sekolah Calon Pastor yang sudah berdiri sejak tahun 1912 (cikal bakalnya di Muntilan). Sekarang sudah berusia 91 tahun. Tahun ajaran 2002/2003 siswa yang setingkat pendidikan SMU ini berjumlah 225 orang. Mereka berasal dari wilayah Sumatra 5 orang, Jakarta 20 orang, Bandung-Bogor 9 orang, Malang Surabaya 5 orang, Bali 10 orang, Kalimantan 3 orang, Flores dan Sumba 3 orang. Sebagian besar

The Mertoyudan Seminary is a training school for pastors which was founded in 1912 (with its predecessor located at Muntilan). For the school year 2002/2003 the pupils registered for secondary school level education are 225. They comprise of pupils from Sumatra (5), Jakarta (20), Bandung-Bogor (9), Malang-Surabaya (5), Bali (10), Kalimantan (3), Flores and Sumba (3). Most of the pupils come from Central Java and


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Potret siswa berasal dari Jawa Tengah dan Yogyakarta, 187 orang. Kendati semua siswa yang calon Imam ini beragama Katolik, namun orang tua siswa tidak semuanya beragama Katolik. Guru di Seminari 3 orang beragama Islam dan karyawan Seminari (mengurus rumah tangga asrama) berjumlah 47 orang, 13 orang diantaranya beragama Islam.

interfidei newsletter Yogyakarta (187). Although all of the candidate pastors are Catholics, not all of the pupils' parents are Catholics. Three of the seminary teachers are Moslems, and of the 47 Seminary employees (dealing with the housekeeping of the boarding school), 13 are Moslems.

K e g i a t a n Te re n c a n a d a l a m F o r m a s i Seminary's Education Plan Pendidikan. Seminary's pupils are divided into four classes, Siswa Seminari dibagi dalam empat kelas, i.e., the First Class (KPP) for pupils who have Junior yakni Kelas Pertama (KPP) bagi siswa lulusan High School (SMP) education, followed by Class 1, SMP, baru kemudian kelas 1,2 dan 3. Sedangkan 2, 3. While pupils who have Senior High School siswa lulusan SLTA menjalani masa pendidikan (SLTA) education will undergo one year training in selama stu tahun di kelas Persiapan Atas (KPA). the Higher Preparatory Class (KPA). Siswa KPP mendapat kesempatan untuk The KPP pupils have the opportunity to use mengisi akhir tahun pelajaran dengan Hari Bakti Seminary's Day of Service and Community's Seminari dan Bakti Masyarakat. Dalam acara ini Service as their year-end subjects. With respect to mereka mengadakan aneka kegiatan, misalnya this program, the pupils conduct various activities, kerjabakti membersihkan makam di desa sekitar, i.e., cleaning graves in the surrounding villages, mengecat tembok dan pagar untuk fasilitas umum, painting the walls and fences of public facilities, mengunjungi tokoh masyarakat sekitar paying a visit to people around Mertoyudan as Mertoyudan serta kunjungan ke rumah karyawan well as visits to houses of Seminary's employees. Seminari. Pada hari lebaran, ada perwakilan siswa On Ramadhan holiday, there is a delegation yang berkunjung dan silaturahmi kepada representing all the pupils who pay visits and karyawan yang beragama Islam. Sedangkan siswa convey heart-felt greetings (silaturahmi) to kelas I diberi kesempatan untuk homestay di employee's families who are Moslems. Class I rumah-rumah penduduk (wilayah kota dan pupils are given the opportunity to spend time to desa/gunung) pada tengah semester I. Mereka do home stay with families (in the city and akan berjumpa dengan warga masyarakat umum, village/mountain) at mid-semester I. Thereby, belajar berkomunikasi, tinggal bersama keluarga pupils will meet with the local population, learn to dan ikut bekerja serta ikut kegiatan sebagaimana communicate with villagers, live-in with families layaknya warga kampung. Kelas 2 wajib membuat and take part in the activities of village/kampung. karya tulis sebagai syarat naik ke kelas 3 (dulu Class 2 pupils are obliged to do a report as a syarat ikut Ebta/Ebtanas). Cukup banyak requirement for promotion to Class 3 (formerly a seminaris yang mengupas karya tulisnya tentang requirement for taking part in the Final Exam or kehidupan keagamaan atau kebudayaan: Buddha, EBTA/Ebtanas). In the past practice, there were Hindu, Kejawen, Islam, sistem kasta di Bali dan quite a number of seminarists who chose religions budaya Jawa/kraton. Siswa Kelas 3 dan KPA or cultures other than Catholicism, i. e., mengadakan kegiatan live-in di lembaga-lembaga Buddhism, Hinduism, Javanese Spirituality karya milik Katolik/Kristen atau LSM. Misalnya (Kejawen), Islam, the Balinese caste system and di Panti Asuhan, Yayasan Sosial Soegyopranoto, the Javanese/palace culture. Class 3 and KPA Rehabilitas cacat mental di Pakem, Jl. Kaliurang, pupils conducted live-ins with Catholic/Christian hidup bersama dengan pemulung yang dibina oleh service institute or NGOs such as orphanages, LSM tertentu dan tinggal di kampung nelayan. Soegyopranoto Social Foundation, Rehabilitation Melalui berbagai kegiatan yang terencana dari for the Mentally Handicapped at Pakem, Jl. tiap-tiap kelas, siswa seminari mendapat Kaliurang, live-in with garbage recyclers run by kesempatan untuk bergaul dengan orang lain, NGOs or at fishermen communities. Through mendapat kekayaan dari perjumpaan itu dan various planned activities of each class, seminary

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Snapshot

memiliki bahan refleksi. Kesempatan lain yang rutin dibuat setiap Minggu sore adalah Forum latihan berbicara di depan umum, yakni Sidang Akademi. Pernah diselenggarakan acara istimewa dalam rangka 90 tahun seminari (22 September 2002) yakni diskusi Panel tentang ARAH PEMBINAAN CALON PEMUKA AGAMA yang “NJAMANI”. Forum ini mengundang pembicara dari Islam Bp. Hairus Salim HS dari LKIS, Yogyakarta, Bhikku Jotidhammo (pengajar pada lembaga Pendidikan Samanera Sangha Theravada Indonesia, Vihara Mendut), Pdt. E. Gerrit Singgih (Protestan) dan Mgr. J. Sunarka SJ (Uskup Purwokerto). Acara diskusi panel ini diawali dengan ekspresi budaya dari seniman Tutup Ngisor lereng Merapi pimpinan Sitras Anjilin. Diekspresikan mengenai jaman kalabendu atau situasi yang membingungkan di tengah masyarakat jaman ini. Wiwin Siti Aminah (dari Interfidei) sebagai Moderator Diskusi, mengawali acara diskusi panel dengan mengatakan bahwa, kedudukan pemuka agama di Indonesia masih sangat sentral, sehingga arah umat beragama di Indonesia masih sangat ditentukan para pemuka agama. Maka para pemuka agama mendatang diharapkan tidak hanya peka terhadap kejadian di sekitarnya, namun juga mampu menghadapi dan menyelesaikannya.

pupils will have the opportunity to interact with other people, gain richness in learning experience in such an encounter as well as first-hand source materials to ponder at later. Other routine activities organized every Sunday afternoon is the public speaking training forum, i.e. the Academic Forum. In line with this a panel discussion with the theme of the Direction in the Training of “Contemporary” Religious Leaders was held on the occasion of the seminary's 90th year founding. Speaking at the forum were Hairus Salim HS (Moslem) from LKIS, Yogyakarta, Bhikku Jotidhammo (lecturer at Samanera Sangha Theravada Indonesia education institute) and Mgr. J. Sunarka (the bishop of Purwokerto). The panel discussion was started with cultural performance by artist community Tutup Ngisor lving on the slope of Mount Merapi under the leadership of Sitras Anjilin. The group narrated the kalabendu (confused) era which is currently still ensues and holding us in its net. Wiwin Siti Aminah (Interfidei) who moderated the discussion, started the panel discussion by stating that the role of religious leaders are still central in Indonesian society, making the direction in the development of religious life in Indonesia very much determined by religious leaders. Therefore, in future, religious leaders are expected not only to be sensitive to developments taking place around him, but also capable in confronting and solving them.

Akhirul kata

Conclusion

Usaha untuk mendampingi siswa di Seminari Menengah berarti menyiapkan calon pemuka agama Katolik 10 tahun mendatang. Ada jurus dasar yang harus diberikan, supaya sejak awal mereka sadar akan adanya pluralitas dalam masyarakat, juga sadar mengenai cara menggereja di Asia yang perlu dilakukan dengan cara dialog. Hidup bersama dengan pelbagai siswa dari daerah lain, siswa dikumpulkan dalam sistem kelompok (antara 6-8 orang dengan nama kelompok Basis Wilayah atau basis Karya) dan pilihan kegiatan ekstra kurikuler, melatih siswa untuk hidup dengan orang lain yang tidak dipilihnya sendiri. Ini semua adalah kekayaan hidup yang tidak terkira.

Efforts to guide pupils in the Secondary Level Seminary has the aim of grooming Catholic religious leaders for 10 years to come. There are basic rules that need be laid down, in order that they will be aware from the start of the plurality nature of the society, as well as aware of the ways to be adopted by the churches in Asia which have to embrace dialogues in their policies. By living together with various colleagues from diverse regions, the pupils are divided into group systems (comprising six to eight pupils with group names being Regionally-Based or Work-Based) as well as into extracurricular activities group of their choice, the pupils learn to live and get along with other people who are not theirs to decide in the first place. These are all part of the life's immeasureable richness.


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Potret

Ashram Gandhi, Sebuah Pendidikan Alternatif

Gandhi Ashram as an Alternative Education

I Nyoman Sadra

By I Nyoman Sadra*

Di kalangan masyarakat India, ashram dikenal sebagai lembaga tradisional yang menyediakan berbagai macam fasilitas bagi para sisya (murid)nya untuk mendalami masalah-masalah spiritual. Umumnya, ashram dipimpin oleh seorang guru yang bergelar Swami atau orang suci. Guru dalam Bahasa Sanskerta terdiri dari dua kata, yaitu “gu” yang berarti gelap dan “ru” yang berarti penghapus. Jadi, guru berarti penghapus kegelapan atau kebodohan. Dengan demikian dapat dibayangkan bahwa ashram merupakan tempat bagi para sisyanya untuk belajar mengenai jati dirinya sebagi seorang manusia, dalam artian mengenal apa hakekat dari kehidupannya, apa tujuan hidupnya serta upaya apa yang harus dilakukan dalam mencapai tujuan tersebut. Bagi Ibu Gedong, pendiri Ashram Gandhi di Bali, beliau lebih memilih Ashram Gandhi dibandingkan dengan ashram pada umumnya. Pertimbangan beliau, Ashram Gandhi bukan saja sebagai lembaga yang menyediakan fasilitas pengembangan kehidupan spiritual, tetapi juga oleh Mahatma Gandhi dijadikan sebagai laboratorium kemanusiaan di mana di dalamnya dilakukan berbagai eksperimen terhadap kegiatan kemanusiaan, yaitu kehidupan manusia itu sendiri. Karena tertarik pada pikiran-pikiran Gandhi serta karya nyata yang telah dilakukan selama hidupnya, dan setelah melihat perkembangan kehidupan kemanusiaan di zaman modern ini, maka pada tahun 1976 Ibu Gedong memutuskan untuk mendirikan sebuah Ashram Gandhi yang kini telah berkembang menjadi tiga buah: dua di Bali (di Denpasar dan di Candidasa, Karangasem) dan satu di Yogya. Pendirian ashram ini dimaksudkan untuk mengantisipasi perkembangan kehidupan manusia yang cenderung konsumtif dan eksploitatif. Di mata mendiang Ibu Gedong, masyarakat Bali cenderung hidup konsumtif apalagi Bali sebagai obyek wisata internasional mulai banyak kedatangan wisatawan dari negara-negara Barat yang memang kehidupannya konsumtif.

Ashram in India is known as a traditional institute which provides various facilities for its sisya (pupils) in mastering and understanding spiritual topics. In general, an ashram is led by a guru who has a title name Swami or a holy man. The Sanskrit word guru derives from two words, namely: ”gu” which mean darkness and “ru” meaning eraser. Thus, guru means remover of darkness and ignorance. Therefore, it may be surmised that the ashram has become a place for the sisyas to learn about their own true identity, i.e. knowing the essence of life, his life's goal as well as what efforts need to be undertaken in trying to achieve that goal. For the late Ibu Gedong Bagoes Oka, the founder of Gandhi Ashram in Bali in 1976, a Gandhian ashram was her chosen type of ashram and not other kinds of ashrams. Her reasoning at the time, a Gandhian ashram not only serves as an institution to provide facilities for the development of spiritual life, but also because the late Mahatma Gandhi has transformed the ashram into a humanitarian laboratory in which various experiments involving humanitarian activities life itself are conducted within it. Drawn to Gandhi's thinking as well as the implementations of his belief as exemplified throughout his life, and after having witnessed the bad effects of materialistic habits of this modern times on humans, Ibu Gedong decided in 1976 to found a Gandhian Ashram at Candidasa in Karangasem (East of Bali) on her husband's idyllic property by the beach. Currently the ashram has expanded into three, two being in Bali (in Denpasar and the one in Candidasa) and one in Yogya. The founding of the ashram is aimed at providing an answer to man's slowly but surely self destructing habit of consumerism and unbridled exploitation of nature. In the eyes of Ibu Gedong, the Balinese were also picking up this consumptive behavior -- the more so as Bali had become the tourist industry's destination for many international travellers who are used to this pattern of behaviour. This life trend

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Kecenderungan hidup semacam ini justru terjadi ketika pertumbuhan penduduk di Bali sangat pesat. Keadaan ini kemudian memberi harapan kepada negara-negara industrial bahwa Bali bisa menjadi salah satu pasar industri pariwisata. Di samping itu, kecenderungan pendidikan dalam upaya pengembangan teknologi, menghasilkan manusia yang ahli dalam mengeksploitasi sumber daya alam secara berlebihan membuat alam pun mulai tidak lagi menjadi sahabat manusia dalam menyambung hidupnya, malah justru menjadi ancaman bagi kehidupannya sendiri. Lebih dari itu, pengembangan teknologi tinggi dalam memproduksi senjata semakin memudahkan upaya mereka yang haus kekuasaan dalam menindas. Manusia atau.bangsa lain yang menjadi sasaran kekuasaannya manakala cara-cara politis tidak dapat mereka tempuh. Atas dasar kenyataan inilah Ashram Gandhi didirikan. Kenyataan kemanusiaan manusia yang semakin terancam, alam yang semakin rusak. Pedoman falsafah paling mendasar yang diemban oleh ashram selama ini adalah apa yang disebut Tat twam asi, artinya: roh yang bersemayam di dalam diri manusia adalah sama dengan roh setiap mahluk hidup. Oleh Mahatma Gandhi semangat Tat twam asi ini, kemudian dikembangkan menjadi 11 Pedoman Hidup Ashram: 1. Ahimsa (Emoh Kekerasan). Dalam ajaran Hindu disebutkan Ahimsa Paramo Dharma, yang artinya adalah, tugas yang paling mulia dari seorang manusia adalah tidak melakukan kekerasan terhadap setiap mahluk hidup dan semua ciptaan Yang Maha Kuasa. 2. Satya (Kebenaran) Jangankan berbuat yang tidak benar, berkata yang tidak benar pun dapat menyakiti orang lain. Oleh karenanya Mahatma Gandhi berkata: Truth is God. 3. Asteya (Tidak Mencuri) Atas dasar pedoman ini Mahatma Gandhi berkata: He who does not labor and yet eats, eats stolen food. Artinya: mereka yang makan tanpa bekerja adalah pencuri. 4. Brahmacharya (Kesucian) Bersih fisik maupun pikiran merupakan modal dasar untuk hidup sehat 5. Asanggraha (Bebas dari keterikatan ) Bebas dari segala bentuk keterikatan merupakan hal yang sangat penting karena di

Snapshot was apparent just at the time the population growth of Bali rose rapidly. This situation, later gave ideas to industrial countries that Bali can become one of the market for the tourist and consumer goods' industry. In addition, the education system's emphasis on technological development, has produced people who are expert in exploiting natural resources to its limit making nature not any longer an ally to man in sustaining his life, and even becoming a threat to his survival. The development of high technology in producing weapons has also made it easier for those who are power-hungry to opress others the people or other nations who become the target of their power when political means did not bring their desired results. With such a reality of dignity and integrity of humans increasingly threatened as well as the destruction of the environment -- as a backdrop, the Gandhian ashram in Bali was founded. . The underlying philosophy espoused by the ashram thus far is contained in the magical and powerful mantra Tat twam asi, meaning Thou Art That, or in othe words the soul which resides in humans are essentially the same as those in other living beings. Mahatma Gandhi broadened the Tat twan asi spirit further into 11 Life Vows of Ashram life: 1. Ahimsa (nonviolence). The complete sentence is Ahimsa Paramo Dharma, meaning, the noblest duty of a man is to not commit violence to any living being and God's creations.

2. Satya (Truth). Not only committing misdeeds are wrong, saying and spreading untruth or lies may hurt others. Therefore Mahatma Gandhis said: Truth is God. 3. Asteya (nonstealing) Based on this creed, Mahatma Gandhi said: He who does not labor and yet eats, eats stolen food. It means whoever eats without labor is a thief 4. Brahmacharya (Chastity) Physical as well as mental chastity are assets for a healthy spiritual life. 5.Asanggraha (Detachment). Freedom from all kinds of attachment is one of the most important tenets, as attachment is the source of suffering, especially spiritual


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Potret samping menjadi sumber penderitaan, utamanya penderitaan batin, keterikatan merupakan akar dari segala bentuk ego yang akan membawa manusia pada kehancuran. 6. Sarirasrama (Kerja Tangan ) Dengan cara ini kita akan tahu apa yang kita makan. Dalam kitab Veda disebutkan “ We are what we eat,” yang artinya: Apa yang kita makan membentuk perilaku kita. 7. Aswada (Penguasaan Selera ) Tanpa penguasaan selera lidah, kita akan cenderung makan secara berlebihan yang di samping akan menjadi salah satu sumber penyakit, akan dapat menimbulkan ketidakpekaan pada mereka yang kurang makan. 8. Sawatra Bhayawarjana (Bebas dari rasa takut) Rasa takut, di samping akan meniadakan ketegangan dalam bertindak, juga akan menumpulkan kemampuan berpikir logis. 9. Sarwa Dharma Samanatwa (Hormat terhadap semua agama ) Prinsip yang dianut di Ashram adalah: sekedar toleransi terhadap agama lain tidaklah cukup, melainkan harus menghormati agama lain sama seperti menghormati diri sendiri, karena falsafah yang dianut di dalam kehidupan Ashram adalah percaya bahwa semua agama mengajarkan kebenaran, kebajikan, moralitas serta hal-hal yang bersifat spiritual. 10. Swadeshi (Mengandalkan kemampuan sendiri) Hanya apabila kita mampu mandiri, kita akan bebas dari ketertindasan. 11. Sparsa Bhawana (Memberantas rasa lebih tinggi dari orang lain) Kita harus sadar bahwa tidak ada manusia yang sempurna dan setiap orang memiliki hak yang sama atas hidup ini. Bagaimana bisa melaksanakan ke-11 janji ini, bukan merupakan hal yang mudah. Makanya, caracara hidup di Ashram pun diatur sedemikian rupa sehingga terkesan sangat ketat. Kehidupan sehari-hari di Ashram diawali dengan sembahyang pagi (pukul 05:00 dini hari). Kemudian dilanjutkan dengan diskusi spiritual, materinya diambil dari ajaran Veda yang telah dijabarkan oleh Mahatma Gandhi dalam bukunya yang berjudul A Thought for the Day. Selanjutnya, semua anggota Ashram mengikuti Yoga Asana untuk menjaga kesehatan fisik. Setelah sarapan pagi barulah mereka melakukan tugas masing-masing sesuai tanggung jawab mereka.

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suffering. Attachment is the root of all forms of ego which will bring man to his ruins. 6. Sarirashrama ( Bodily labor). By this way, we will know what we eat. In Veda said that “We are what we eat”, it means what we eat influenced our behavior. 7. Aswada (Palate control). Without control of the palate, we tend to overeat which aside from being the source of disease, can also generate insensitivity to those who are underfed. This way we will know and be discerning in what we take in. There is a saying in the Vedas which states: “You are what you eat,” meaning our behavior is determined by our food. 8. Sawatra Bhayawarjana (Fearlessness). Fear, aside from reducing the motive in taking action, also will deny one of the capacity to think logically. 9. Sarwa Dharma Samanatwa ( Respect for all religions) The tenet espoused in the Ashram states that mere tolerance to other religion is not sufficient. Respect for other religions is the same as respecting one's own life, for the tenet embraced in an Ashram's life is a belief that every religion teaches truth, virtue, morality as well as matters that are spiritual. 10. Swadeshi ( Self sufficiency). Only when we are able to stand on our own feet, we can be free from the prospect of subjugation. 11. Sparsa Bhawana ( Fight Untouchability). We have to be deeply aware that no man is perfect and everyone has the same claim on this life. How to fulfill these 11 vows are no easy matter. That is also why the life in the ashram are ordered in such a way and thereby giving a strict and spart an impression to a new visitor. As with life in the Ashram, the activities start with morning puja (worship), at 05:00 o'clock. Next is spiritual discussion, with the topic taken from Vedic teaching as expounded by Mahatma Gandhi in his book titled: A Thought for the Day. This is followed by Yoga Asana (Yoga Exercise) to keep bodily health and basic spiritual health. After breakfast each member takes up his daily assigned duty.

Edisi September 2003 Makan siang diawali dengan sembahyang siang dan diskusi spiritual serta hal-hal lain, menyangkut perkembangan kehidupan saat itu. Pada saat inilah biasanya para tamu Ashram, baik dari dalam negeri mau pun dari luar negeri ikut urun rembuk, berbagi pengalaman. Setelah istirahat siang, para anggota ashram kembali melakukan berbagai kegiatan. Sembahyang sore dilakukan pukul 17:00 yang dilanjutkan dengan diskusi-diskusi kecil dengan tujuan mengevaluasi siang hari yang telah mereka lalui. Kemudian ada sembahyang agnihotra, pukul 18.00-18.30. Setelah makan malam sebelum istirahat - masih ada puja malam, pukul 19.30, setelah itu kegiatan ashram berakhir. Bagi mereka yang masih sekolah, ini adalah kesempatan untuk belajar, mempersiapkan diri untuk mengikuti pelajaran di sekolah pada keesokan harinya. Yang menjadi penekanan dalam kehidupan Ashram adalah jangan sampai membiarkan diri bermalas-malasan. Mengapa? Karena pada saat itu akan muncul pikiran-pikiran yang tujuannya untuk mengejar kesenangan pribadi yang akan membawa kita pada kegiatan-kegiatan yang dapat merugikan diri sendiri maupun orang lain. Oleh karena itu para sisya Ashram selalu diingatkan dengan mengulang apa yang telah dikatakan oleh Gandhiji: “Satan always finds work for idle hands to do,” yang artinya: Bagi tangan-tangan malas, setanlah yang selalu mencarikan pekerjaan baginya.” Dapat dibayangkan pekerjaan apa kirannya yang akan dicarikan oleh setan. Sebagai langkah awal dalam menjalani hidup dengan prinsip Ahimsa, Ashram tidak menyajikan daging bagi para penghuninya, melainkan vegetarian. Sebagai bentuk pengabdian terhadap masyarakat luas, Ashram menyelenggarakan pendidikan pada tingkat Taman Kanak-kanak (TK) dan Klinik Pengobatan tradisional Akupunktur. Menyangkut keanggotaan, Ashram sangat terbuka pada pluralitas agama dan etnis. Mereka yang bukan beragama Hindu dapat melakukan kegiatan tradisi agama mereka masing-masing di ashram, bahkan dalam kegiatan ashram sendiri, misalnya puja pagi atau sore dan malam, beberapa dari teks lagu, bacaan-bacaan tentang prinsip kehidupan, diambil dari teks-teks agama lain (Kristen atau Islam). Hal ini bisa terjadi karena selain prinsip ashram sendiri yang terbuka kepada semua orang, juga supaya bisa membuka kesempatan kepada warganya untuk bisa belajar dari yang lain, saling berbagi pikiran, pengalaman,

Snapshot Lunch is preceded by noon prayer and spiritual discussion and other matters, relating to current developments locally, nationally as well as globally. Usually in such moments, the Ashram's guests, either from within the country or from abroad will take part in the discussion, and share their experiences. After a brief afternoon respite, the ashram members carry on with their activities. Afternoon prayer is conducted at 17:00 which is followed by brief review of the noon/day activities. Then there is the agnihotra ceremony at 18:00 hours which lasts half an hour to an hour. After dinner, before retiring for the day there is the night puja at 19:30, which marks the end of the ashram's routine for that day. For those who are still at school, this is the time to study, to do school assignments or home work. The emphasis on Ashram's life is to avoid the regression to the habit of laziness and idle life without a purpose. Why is this attitude necessary? For in such idle moments, irresponsible urges will start to emerge and urging a person to pursue personal pleasures which may lead one to do acts which are detrimental to his own well-being as well as others'. Therefore Ashram disciples are always reminded by repeating what has been said by Gandhiji: “Satan always finds work for idle hands to do.” One can imagine what kind of work’s Satan will find for idle hands. As an initial step toward a life in line with the Ahimsa tenet, the Ashram does not provide meat for its members, thus only vegetarian food is available at the ashram. As a form of service to the public, the Ashram runs a Gandhian inspired kindergarten and Traditional Healing Clinic of Acupuncture. With regard to membership, the Ashram is open to religious and ethnic pluralism. Those who are non-Hindus may conduct their religious traditions in the ashram. In fact, the ashram's routine activities, i.e. morning, afternoon, or evening pujas, some of the text of the songs, readings on life’s principles, are quoted from other religions' texts (Christianity or Islam). This is all possible within the Ashram, as one of the ashram's fundamental feature is openness to people of all faiths, also providing an opportunity for its members to learn from people of other religions, get involved in discussion, sharing


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Potret

mengenal dan menghormati orang lain. Tujuan lain dari pendirian Ashram ini, di samping untuk mengantisipasi merasuknya kecenderungan hidup konsumtif serta mengejar kesenangan semata, juga dimaksudkan untuk membentuk kader pembangunan desa yang berbekal moral dan spiritual serta ketrampilan sesuai dengan bakat masing-masing -- yang bila mereka sudah dianggap siap, dikirim kembali ke desa mereka untuk membantu pembangunan desanya. Berhubung kehidupan di Ashram begitu sederhana dan dengan disiplin-disiplin seperti tidak makan daging, tidak merokok, tidak minum minuman keras dan sejenisnya, sangat wajar bila tidak banyak orang yang tertarik untuk bergabung dengan Ashram. * Penulis adalah pemimpin Gedong Gandhi Ashram, yang pendirinya adalah alm. Ibu Gedong Bagoes Oka, salah seorang yang aktif dalam gerakan nonviolence, bersama dengan K.H. Abdurrahman Wahid dan alm. Romo

experiences, to know and respect one another. The other aim of the Ashram, aside from anticipating the spread of consumptive lifestyle as well as of hedonism, is to train village development cadres who are morally and spiritually sound as well as being equipped with skills in accordance with their talents. When these members are considered ready, they are sent back to their villages to help the development of their villages. Due to the Ashram's life which is simple and down to earth along with its strict disciplines of vegetarianism, nonsmoking, teetotalism and the like, it is understandable that not many people feel attracted to join an ashram's life. * The writer is leader of Gedong Gandhi Ashrams which was founded by the late Ibu Gedong Bagoes Oka, one of the proponents of the nonviolent movement in Indonesia along with K.H. Abdurrahman Wahid and the late Romo Mangunwijaya.

Gambar sebagian wajah warga Ashram Candi Dasa, Bali

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Pendidikan, Upaya Memanusiakan Manusia

Reflection

Education, an Attempt at Humanizing the Human Being

Bila kita menyinggung soal pendidikan, maka When we touch upon the education issue, secara spontan yang muncul dalam benak kita immediately a picture pops up in our mind of adalah gambaran tentang pandai dan bodoh. smartness and dumbness. In reality, education Ternyata, pendidikan tidak sekedar berkonotasi does not only refer to the two extreme states of pada kedua hal itu, tetapi menyangkut pembentukan intelligence, but also relates to the personal, kepribadian, mental, watak, karakter, sikap mental, character, attitude of someone as a seseorang sebagai manusia individu dalam human being. In other words, education, does not hubungan dengan kehidupan yang kolektif. Artinya, only have to do with matters of accumulating pendidikan, bukan sekedar berurusan dengan soal knowledge, but first and foremost has to do with menambah pengetahuan, tetapi terutama berkaitan personal development. This is obvious, as dengan soal pembentukan pribadi. Mengapa? education is closely related with the attempt at Karena pendidikan sangat berkaitan dengan upaya p r o v i d i n g memberi motivasi motivation to an kepada setiap i ndividual, in individu, untuk becoming a sane menjadi seorang and wise human manusia. being. “ S e m a k i n “The more banyak orang pandai there are clever di dunia ini, tetapi p e o p l e in this semakin kurang yang world, the less there menjadi orang baik”. are good people.” Ungkapan ini ada This adage has benarnya, karena some truth in it, for kecenderungan the tendency of the dunia pendidikan current education is selama ini adalah, Tanpa membeda-bedakan, mereke lebur dalam kegembiraan hanya sebatas memproduksikan orang-orang to give more emphasis on producing clever people pandai (dari segi ilmu), tetapi tidak mampu ( seen from its science aspect), but unable in menghasilkan orang-orang yang berkepribadian producing people with good character, who are baik, yang committed pada keadilan, pada soal- committed to justice, to humanitarian issues. soal kemanusiaan. Jangan heran, banyak orang Therefore it is becoming common that many pandai-sekedar bergelar tetapi koruptor, pelopor clever people who have degrees turn out to be very ketidakadilan sosial dan ekonomi, perancang corrupt people, proponent of social and economic tindak kekerasan. Yang namanya berpendidikan, injustices, as well as evil masterminds of violent hanyalah sebatas gelar dan keahlian, tetapi tidak acts which are currently unfolding in the country berkarakter. Apalagi sekarang, dunia pendidikan and elsewhere in the developing world. Therefore sudah semakin dirasuk oleh yang namanya being educated, has only a limited connotation: “money politic of education”, bahkan sudah degree and skill sans character. The situation is becoming worse nowadays, at the time when menjadi komoditi baru yang transparan. education is more and more contaminated by the Keadaan ini sangat didukung oleh campur so-called “education business,” which treats tangan negara yang pada dasarnya tidak relevan dengan dunia pendidikan itu sendiri. Apa yang education as a purely business commodity. This situation is very much due to the state's dilakukan oleh negara semata-mata hanyalah sesuatu yang memberi landasan penguatan bagi intervention -- which is irrelevant in the first kekuasaan itu sendiri, bukan pada pembentukan place -- in education. What the government does Edisi September 2003

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Refleksi kepribadian seorang manusia yang secara fundamental bisa diharapkan untuk menjadi seseorang yang committed pada persoalanpersoalan kemanusiaan, keadilan, perbedaan. Lalu, apa yang bisa diharapkan dari dunia pendidikan di Indonesia? Kesadaran yang sungguh-sungguh untuk melakukan perubahan yang paling mendasar dalam dunia pendidikan dengan perspektif yang berorientasi jangka panjang bagi kepentingan bersama warga masyarakat. Pertanyaan mendasar di sini adalah, bagaimana pendidikan bisa menjadi landasan yang mampu memberi motivasi serta kemampuan kepada setiap individu untuk menjadi seorang manusia yang mampu memanusiakan orang lain? Sebagaimana yang disampaikan Dr. Sam Ratulangi, “Manusia hidup untuk memanusiakan manusia” (= sitou timou tumoutou). (Es)

is merely providing a foundation for the power itself, and not helping in a significant way -- the development of the young individual who may later be relied upon as one who will be committed to the humanitarian issues, justice, pluralism. So, what can we really expect from Indonesia's education community? It is no less and no more than a deep commitment on their part to conduct fundamental changes in the education system with a long term view of the collective needs of the people. The fundamental question here is, how can education become the foundation which can motivate and enable individuals to become a human being empowered to make others more human? This objective was aptly put by the late Manadonese freedom fighter Dr. Sam Ratulangi, “Man lives to humanize man (or in the Minahasa language: sitou timou tumoutou). (Es)

Siapakah Subjek Pendidikan?

Who is the Subject of Education?

Simone Sinn

Simone Sinn

Ada banyak pertanyaan seputar isu-isu pendidikan, antara lain: Apa tujuan pendidikan?, Apa materi yang harus diajarkan?, Bagaimana seharusnya proses pendidikan dikonseptualisasikan? Dalam artikel ini akan memperlihatkan inti pendidikan dengan satu pertanyaan berikut: Siapa yang kita lihat sebagai subjek dari pendidikan? Ketika kita menjawab pertanyaan ini kita akan memperoleh suatu perspektif terhadap seluruh pertanyaan lain. Ada sejumlah calon yang secara kuat menawarkan dirinya menjadi subjek pendidikan: negara, masyarakat, agama, komunitas-komunitas, sekolah-sekolah, para guru,.... Masing-masing pihak tersebut berusaha menjadi subjek yang mendidik murid sebagai objek mereka. Sebelum memilih salah satunya atau lainnya sebagai subjek yang legitim dan menempatkan diri pada suatu sisi normatif, kita dapat menoleh dan menanyakan satu pertanyaan mendasar: Siapakah yang de facto mendidik? Apakah pendidikan formal di institusi-institusi pendidikan atau sebaliknya pengalaman dalam kehidupan setiap hari? Apakah bukan oleh pengalaman-pengalaman konkret tentang kebahagiaan dan penderitaan, kepercayaan dan ketidakpercayaan, kerjasama dan persaingan yang

There are a lot of questions surrounding the issue of education, i.e.: What is the goal of education?, What are the contents that should be taught?, How should the process of education be conceptualized? - Yet, this article argues that in essence there is but one question, which is: Whom do we regard as the subject of education? Having answered this question, we will gain a perspective from which all other questions can be answered. There are many candidates that forcefully offer themselves as subject of education: state, society, religious communities, schools, teachers, ... . Each one of them strives to educate the pupil as their object. Before arguing for one or the other as the legitimate subject and taking side in a normative way, we have to step back and ask a preliminary question which is of descriptive nature: Who does de facto educate? Is it the formal education in education institutions or is it not to a far larger extent the daily life? Is it not by the concrete experiences of happiness and suffering, of trust and mistrust, of cooperation and competition that people get to know what life really is about and

masyarakat peroleh untuk mengetahui apa itu hidup

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Refleksi sesungguhnya dan bagaimana seseorang harus beraksi how one has to act and react in order to be on the dan bereaksi supaya menjadi pemenang dalam hidup? side of the winners in life? If this is true, none of the Jika itu benar, tidak satupun dari calon-calon yang above mentioned candidates can claim to be the

disebutkan di atas dapat mengklaim sebagai subjek yang benar dari pendidikan, karena dalam kenyataan terdapat hubungan yang kompleks dari kekuatan-kekuatan berbeda dimana kehidupan setiap hari terbentuk. Calon-calon tersebut ambil bagian di dalamnya, tetapi ada juga kekuatan struktural lainnya yang ikut berperan, e.g. cara kehidupan keluarga dibentuk dan cara kehidupan ekonomi diorganisir. Lalu, dapatkah kita berhenti dan mengatakan bahwa pertanyaan tentang subjek pendidikan tidak dapat dijawab sebab ada banyak kekuatan yang saling berinteraksi yang mempengaruhi masyarakat dalam cara-cara yang luas dan tak dapat diramalkan? Ada opsi yang lain: Mungkinkah masyarakat yang dipengharuhi oleh kehidupan setiap hari tidak menerima kekuatan-kekuatan struktural secara pasif, tetapi mereka adalah penerima aktif yang mempunyai kemampuan untuk membedakan pengalaman-pengalaman yang sesungguhnya memajukan visi hidup mereka, misalnya: Apakah itu pengalaman ketidakpercayaan dan persaingan atau apakah kepercayaan dan kerjasama yang mempertinggi kehidupan mereka? Selanjutnya, setiap pengalaman memberikan contoh-contoh konkret bagaimana visi-visi kehidupan tersebut dapat direalisasikan secara efektif. Hal ini menghantar kita pada kesadaran bahwa dalam kenyataannya itulah “murid”, yang sesungguhnya adalah subjek pendidikan. Pada akhirnya dan secara sah dialah yang memutuskan apa yang berhak membimbing dirinya dalam hidup.Tetapi apakah itu sungguh benar bahwa murid mempunyai kemampuan untuk membedakan? Tidakkah dia masih butuh dilengkapi dengan kemampuan yang namanya pendidikan? Tidak seharusnya pertama-tama dia menjadi objek, supaya kemudian dia dapat menjadi subjek? Tidak! Sesungguhnya ada dua pendapat yang berbeda, yang satu dari ilmu-ilmu sosial, dan yang lain dari refleksi teologis. Penelitian di bidang psikologi perkembangan pada abad 20 yang diawali oleh Jean Piaget tentang perkembangan kognitif anak-anak dan oleh Lawrence Kohlberg tentang perkembangan moral telah membuka selubung yang tidak saja pada faktor-faktor ekstrinsik, tetapi pertama dan terutama faktor-faktor intrinsik yang memainkan perannya dalam perkembangan kognitif dan moral. Sejak awal keberadaannya, seorang anak secara aktif terlibat dalam pengembangan kemampuan kognitif dan moralnya lebih lanjut. Dalam kenyataannya, seseorang yang melihat perkembangan seorang anak kecil dan dapat menemukan bagaimana anak tersebut berkesempatan untuk menjelajahi dunia dan anak itu secara aktif memutuskan apa yang dia temukan menarik baginya untuk diselidiki lebih lanjut. Argumen teologis didasarkan pada pendirian bahwa Allah menciptakan manusia, menganugerahkan kemampuannya kepada mereka sejak semula. Sumber dari semua bakat dan kemampuan adalah Allah bukan masyarakat, manusia lainnya atau komunitas religius. Hal ini bukan hanya benar bagi manusia pertama di atas bumi tetapi bagi semua orang dalam segala zaman. Katakanlah bahwa Allah telah memberikan kemampuan-kemampuan intrinsik

only true subject of education, because in reality there is a complex network of different forces by which daily life is formed. The mentioned candidates take part in it, but there are also other structural forces that play their roles, e.g. the way family life is structured and the way the economic life is organized. So then, do we have to give up and say that the question about the subject of education cannot be answered because there is nothing but complex interaction of forces that influence people in diffuse and unpredictable ways? - There is another option: Maybe those influenced by daily life do not receive the structural forces passively, but they are active recipients that have the capacity to discern which experiences foster their vision of life, for example: Is it the experience of mistrust and competition that enhances life or is it trust and cooperation? Furthermore, such experiences give concrete examples how these visions of life can be realized effectively. This leads to the insight that - in reality - it is the “pupil”, who, in fact, is the subject of education. He decides what ultimately and legitimately has the right to guide himself and herself in life. But is it really true that the pupil has the capacity to discern? Is there not still the need to first equip him with this capacity by means of education? Must he not first be the object of education, in order to then, later, become the subject? - No! Because of two quite different arguments, one comes from the social sciences, one from theological reflection. The research in the field of the developmental psychology in the 20th century - pioneered by Jean Piaget on cognitive development of children and by Lawrence Kohlberg on moral development - has unveiled that not only extrinsic, but first and foremost intrinsic factors play their roles in the cognitive and moral development. From the beginning of a child's existence the child is actively involved in further developing his cognitive and moral capacities. In fact, everyone who watches a little child growing up can see how this child takes the chances to explore the world and that this child very actively decides what he finds interesting enough to be further investigated. The theological argument is based on the conviction that God created the human being, giving him his abilities and granting them each day anew. The source of all abilities and capacities is God - not society, other human beings or religious communities. This is not only true for the first human being on earth but for each one at any time! Saying that God has given the human being intrinsic capacities and enabling him to be the subject of


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Refleksi dan memampukan dia menjadi subjek bagi perkembangannya sendiri, tanpa melarangnya menerima pemahaman-pemahaman dari manusia lainnya. Tetapi proses penerimaan ini hanya akan menjadi konsisten dengan penciptaan awal manusia ketika ada partisipasi aktif daripenerima sebagai pusatnya. Konsenkuensinya, “murid” harus dipandang sebagai subjek pendidikan, baik dari sudut pemahaman ilmu-ilmu sosial maupun refleksi teologis. Kalau melihat sejarah, kita menyadari bahwa memandang murid sebagai subjek pendidikan bukanlah suatu ide yang baru. Salah satu penganjur konsep ini yang kita kenal adalah Sokrates, yang ketika “mengajar” tidak menempatkan dirinya sebagai seorang pendidik yang memberikan pengetahuan kepada murid, tetapi menjadi seorang bidan yang menolong murid-muridnya melahirkan pemahamanpemahaman baru. Oleh karena itu, metodenya bukanlah memberikan jawaban-jawaban ke murid, tetapi menawarkan pertanyaan-pertanyaan kepada mereka untuk ditemukan jawaban-jawabannya. Sokrates menyebutnya suatu proses maieutic, suatu proses melahirkan. Bayangkan bagaimana proses-proses pendidikan akan berlangsung ketika negara, masyarakat, komunitas-komunitas religius, sekolah-sekolah dan guru-guru akan memadang diri mereka sebagai bidan yang melakukan tidak lebih daripada membantu dan melayani para murid untuk melahirkan pemahamanpemahaman baru! (SS/AB)

his own development, does not exclude receiving insights from other human beings. But this process of reception will only be consistent with the creational origin of the human being when the active participation of the receiver is at its center. Consequently, the “pupil” is to be regarded as the subject of education, both from the insights of social sciences and from theological reflection. Looking back in history, we realize that regarding the pupil as subject of education is not a new idea. One of first proponents of this concept of whom we know is Socrates, who, when “teaching”, saw himself not as being an educator that hands down knowledge to the pupil, but being a midwife that helps his pupils giving birth to new insights. Therefore, the method was not giving answers to the pupil, but asking questions to which the pupil has himself to find adequate answers. Socrates called this a maieutic process, a midwifing process. Imagine how education processes could look like when state, society, religious communities, schools and teachers would regard themselves as midwife that do nothing less than assisting and serving the pupils to give birth to new insights!(SS)

KELUARGA BESAR INTERFIDEI ME

IDUL FITRI 1424 H, SELAMAT NATAL 2003 DAN TAHUN B Yayasan Dian/Interfidei Dian/Interfidei Foundation Ketua/Chairman : Eka Darmaputra, Ph.D, Wakil Ketua/Vice Chairman : Dr. Djohan Effendi, Daniel Dhakidae Ph.D, Sekretaris/Secretary : Elga Sarapung, Bendahara/Treasure : Zulkifli Lubis, Pelaksana Harian/Executive : Elga Sarapung (Direktur); Abidin Wakano, Wayan Suweta (Diskusi/seminar) ; Noegroho Agoeng, Haryandi, Alfred Benedictus J.E., Sarnuji (Penerbitan/Dokumentasi/Perpustakaan); Syafa’atun Elmirzanah, Listia (Penelitian); Wiwin St. Aminah, Elga Sarapung (Pendidikan/Pelatihan/Lokakarya); Eko Putro (Keuangan); Octavia Christiani, Sarnuji, Supriyanto, (Sekretaris Administrasi). Alamat/Address : Jl. Banteng Utama 59, Perum. Banteng Baru Yogyakarta, 55581-Indonesia Ph./Fax.: 0274-880149, E-mail : [email protected]. No. Rek: A. Elga J. Sarapung / Yayasan DIAN-Interfidei, Bank BNI Cabang UGM, Capem Pasar Colombo, No.228.000601034.001

Demi Pengembangan Newsletter ini, kami terbuka terhadap saran dan kritik anda. For the development of this Newsletter, we open to your suggestions and critics.

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KELUARGA BESAR INTERFIDEI MENGUC

IDUL FITRI 1424 H, SELAMAT NATAL 2003 DAN TAHUN B Yayasan Dian/Interfidei Dian/Interfidei Foundation Ketua/Chairman : Eka Darmaputra, Ph.D, Wakil Ketua/Vice Chairman : Dr. Djohan Effendi, Daniel Dhakidae Ph.D, Sekretaris/Secretary : Elga Sarapung, Bendahara/Treasure : Zulkifli Lubis, Pelaksana Harian/Executive : Elga Sarapung (Direktur); Abidin Wakano, Wayan Suweta (Diskusi/seminar) ; Noegroho Agoeng, Haryandi, Alfred Benedictus J.E., Sarnuji (Penerbitan/Dokumentasi/Perpustakaan); Syafa’atun Elmirzanah, Listia (Penelitian); Wiwin St. Aminah, Elga Sarapung (Pendidikan/Pelatihan/Lokakarya); Eko Putro (Keuangan); Octavia Christiani, Sarnuji, Supriyanto, (Sekretaris Administrasi). Alamat/Address : Jl. Banteng Utama 59, Perum. Banteng Baru Yogyakarta, 55581-Indonesia Ph./Fax.: 0274-880149, E-mail : [email protected]. No. Rek: A. Elga J. Sarapung / Yayasan DIAN-Interfidei, Bank BNI Cabang UGM, Capem Pasar Colombo, No.228.000601034.001



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Mengenang Kepergian Th. Sumartana

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Mengenang Kepergian Th. Sumartana

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Interfidei newsletter

Yayasan Dian/Interfidei Dian/Interfidei Foundation Ketua/Chairman : Eka Darmaputra, Ph.D, Wakil Ketua/Vice Chairman : Dr. Djohan Effendi, Daniel Dhakidae Ph.D, Sekretaris/Secretary : Elga Sarapung, Bendahara/Treasure : Zulkifli Lubis, Pelaksana Harian/Executive : Elga Sarapung (Direktur); Abidin Wakano, Wayan Suweta (Diskusi/seminar) ; Noegroho Agoeng, Haryandi, Sarnuji (Penerbitan/Dokumentasi/Perpustakaan); Syafa’atun Elmirzanah, Listia (Penelitian); Wiwin St. Aminah, Elga Sarapung (Pendidikan/Pelatihan/Lokakarya); Eko Putro (Keuangan); Octavia Christiani, Sarnuji, Supriyanto, (Sekretaris Administrasi). Alamat/Address : Jl. Banteng Utama 59, Perum. Banteng Baru Yogyakarta, 55581Indonesia Ph./Fax.: 0274-880149, E-mail : [email protected]. No. Rek: A. Elga J. Sarapung / Yayasan DIANInterfidei, Bank BNI Cabang UGM, Capem Pasar Colombo, No.228.000601034.001


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Edisi September pendidikan di Indonesia sangat didominasi oleh adanya intervensi dari negara dan pemerintah

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