Urgensi Implementasi Pendidikan Multikultural di Sekolah

1970 ◽  
Vol 12 (2) ◽  
pp. 220-233
Author(s):  
Iis Arifudin

Indonesian nation consist of many kind of culture, ethnic, race, religion, etc. At one side that diversity is a treasure of Indonesian, but at other side it triggers social conflict. Conflict that happens about three decade of New Order power is because our education always teaching similarity (uniformity) and averse plurality. Therefore, this paper suggested multicultural education as solution to this problem. Multicultural education has to be implemented on learning process at school. It not necessarily became separated lesson, but can integrated to every lesson . Multicultural education is a process to cultivating attitude to respect each other, honest, and tolerant to cultural diversity that exit on the plural society. With multicultural education we hope there’s toughness and flexibility of this nation to face the clash of social conflict.

2020 ◽  
Author(s):  
◽  
Mohammed Alharbi

Problem This research investigated the understanding and perceptions of Saudi educators toward multiculturalism and multicultural education in Saudi Arabia. The research had three broad questions. The first question was, "What are Saudi educators’ conceptions of culture and multicultural education?" The second research question was, "What practices do educators employ concerning multicultural education?” The third research question was, "How do educators implement multicultural education for their students at schools with different levels of cultural diversity?" Method In this study, I used the qualitative multiple case study research design to explore the understanding and the attitudes of Saudi educators regarding multiculturalism and multicultural education. The study was applied in the Holy city of Mecca in Saudi Arabia, which is one of the most highly diverse cities in the whole country. The participants of this study were selected from two elementary schools with different levels of cultural diversity. The participants were varied in their school positions, teaching subjects, and levels of education. To collect the data of the study, I developed the interview protocol and conducted semi-structured interviews for teachers and administrators to understand Saudi educators' attitudes and perceptions regarding multicultural education. Interpretations The findings of the study were categorized into four themes. First, culture was defended into three different ways: a gained knowledge, customs and traditions, and an integrated life system. Second, the relationship between culture and education was seen from three different perspectives: the cultural background influences students' learning, the family's background influences students’ learning, and the school’s culture influences students’ learning. Third, participants' perspectives regarding multiculturalism and multicultural education were divided into three viewpoints: multiculturalism empowers the community and it improves students’ achievements at schools, multiculturalism empowers the teacher's performance in the classroom, and multiculturalism and multicultural education participate in losing the Islamic and Arabic identities for Saudi students. The fourth theme was related to teachers’ professional development. All participants agreed that training programs provided form the Educational Training Department did not reach their desired needs. Implications of the Study The findings of this research have implications regarding multiculturalism and multicultural education in Saudi Arabia. First, the meaning of multicultural education used in the western world was not compatible with the culture of Islamic societies, including Saudi people. Therefore, there is a need for developing a multicultural education philosophy for Arab and Muslim societies that take into account the Arabic and Islamic identities. Second, equity in education is the backbone of the education system in Saudi Arabia. However, Saudi teachers need to be informed about equity in education and students' rights to empower all students to succeed. Third, there is a need for developing an Arabic language learning program for non-Arabic speakers. The fourth implication is that teacher professional development programs need to be developed to prepare teachers to participate in building the future of the country.


Author(s):  
Yingqin Zhong ◽  
John Lim

Globalization makes cultural diversity a pertinent factor in e-learning, as distributed learning teams with mixed cultural backgrounds become commonplace in most e-learning programs, which can be study-based (schools and universities) or work-based (training units) (Zhang & Zhou, 2003). In these programs, collaborative learning is supported via computermediated communication technologies and instructional technologies. The primary goal of enhancing learning with technology aids, aligning with the goal of education at all levels, is to engage students in meaningful learning activities, which require learners to construct knowledge by actively interpreting, acquiring, and analyzing their experience (Alavi, Marakas, & Yoo, 2002). In accordance, meaningful learning requires knowledge to be constructed by the learners but not by the teachers. In this regard, collaborative learning, an activity where two or more people work together to create meaning, explore a topic, or improve skills, is considered superior to other individualistic instructional methods (Lerouge, Blanton, & Kittner, 2004). The basic premise underlying this is the socio-learning theory, which advocates that learning and development occur during cooperative socialization among peers and emerge through shared understandings (Leidner & Jarvenpaa, 1995). This highlights the criticality of the communication and collaboration pertaining to an individual’s learning process. Since culture reflects the way one learns (Hofstede, 1997; Vygotsky, 1978), group members’ cultural backgrounds play a significant role in affecting the collaborative learning process (Chang & Lim, 2005). Language, cognitive style, and learning style are some aspects of culture that concern collaborative learning in the short term. Groups which have members of different cultural backgrounds are expected to be availed a wider variety of skills, information, and experiences that could potentially improve the quality of collaborative learning (Rich, 1997). In contrast, a group comprising members of similar backgrounds is vulnerable to the “groupthink” syndrome; when the syndrome operates, members could ignore alternatives, resulting in a deterioration of efficiency in making a group decision (Janis, 1982). Accordingly, it is conceivable that groups formed by members of different cultural backgrounds are inherently less prone to the “groupthink” syndrome. However, the advantages of cultural diversity in achieving meaningful collaborative learning are not easily realized, as the basic modes of communication may vary among different cultures and, in consequence, communication distortion often occurs (Chidambaram, 1992). Collaborative learning systems (CLS) are being increasingly researched owing to their potential capabilities and the associated new opportunities in supporting collaborative learning, in particular for distributed groups involving members of different cultural backgrounds (Alavi & Leidner, 2001). Collaborative learning systems provide the necessary medium to support interaction among learners, and therefore modify the nature and the ef- ficiency of the collaborative learning activities (Mandryk, Inkepn, Bilezikjian, Klemmer, & Landay, 2001). The current article looks into how collaborative learning systems may better accommodate cultural diversity in e-learning groups. In addition, this article discusses pertinent issues regarding the role of a leader in building the common ground among learners in order to maximize the potential of collaborative learning systems when cultural diversity is present.


Author(s):  
Jill Elizabeth Smith

New Zealand has become an increasingly multicultural society since the 1990s. But multicultural education is complicated in this nation by its position on biculturalism, a commitment founded in its postcolonial history. The finding of an investigation in secondary schools, which showed that national and visual arts curricula emphasize biculturalism over multiculturalism, was reflected in art teachers’ pedagogies. In this paper I discuss how multicultural art education could be strengthened within the existing bicultural framework. Bridging the gap between policies and practices would require art teachers to review their practices and implement strategies which take into account the cultural diversity of students to enhance understandings of their own and other multicultural societies.


2014 ◽  
Vol 39 (3) ◽  
pp. 255-265 ◽  
Author(s):  
Elisabeth Stefanek ◽  
Dagmar Strohmeier ◽  
Rens van de Schoot

This study was an investigation of individual and contextual predictors for same-cultural friendship preferences among non-immigrant ( N = 125), Turkish ( N = 196) and former Yugoslavian ( N = 256) immigrant youths ( M age = 14.39 years) in 36 multicultural classes. At the individual level age, gender, cultural group, number of friends, and acculturation variables, such as immigrant status, cultural pride and racist victimization were investigated. At the class level, predictors drawn from contact theory such as cultural diversity and multicultural education were analyzed. Multilevel analyses have revealed that being a former Yugoslavian first and second generation immigrant, being a Turkish first generation immigrant, having fewer friends, a high level of cultural pride and a high level of cultural diversity in classes are related to more same-cultural friendship preferences. The present findings highlight the importance of acculturation-related and contextual factors for same-cultural friendship preferences.


2020 ◽  
Vol 5 (1) ◽  
pp. 96-102
Author(s):  
Isnani Hidayati

In some countries, multicultural education is always closely linked to important phases of democracy in people's lives. Democracy is based on the recognition of human rights not to implicitly discriminate against one's skin color, gender or culture. Everyone certainly has the same right to be treated as a right with responsibilities in accordance with their capabilities. In Indonesia itself, various multicultural education studies are a step that is being attempted to introduce special meaning in studying a plurality of people in Indonesia. So in this case, every part of society needs to respect each other's identity and be willing not to impose their own point of view about something that thinks is good, and is also forced upon others based on the standards that apply to it. If this can be realized, then multicultural education which is a learning process can lead the knowledge and value in society will be better implemented. Multricultural awareness in traveling is the spearhead of the future success of the Indonesian nation. Likewise with national identity, national integration, and placing religion as the foundation of the unity of a national principle is another part that is certainly inseparable from a state consciousness in a country of multiculturalism.


Humaniora ◽  
2011 ◽  
Vol 2 (1) ◽  
pp. 83
Author(s):  
Dominikus Tulasi

This article is a potrait of constructing frame of mind in writing, communication and human being. Communication is a process of transforming idea to the other in which the idea can be formed through encoding process to be reformed and reconstructed in decoding process by receiver. The new order framework is the new paradigm of mind. Further more, writing is an action to pour idea to be sedimented and embeded in the form of documented written. Related to writing, communication means transfering message from sender to the other either verbal and or non-verbal process. On the other hand, humaniora is a realm of meaning within human spirit to be humanized and civilized by oneself through education. Educating human being is also a teaching and learning process toward oneself-personalization. The personalization is so called humanization process.  


1970 ◽  
Vol 1 (1) ◽  
pp. 89
Author(s):  
Zainal Arifin

The term of multicultural education, religious education contains of two conceptscombined, i.e between multicultural education and religious education. Multiculturaleducation as the basis of education values cultural diversity. Whereas, the religiouseducation is as a basis of education on religious values to produce religious men. The combination of these two concepts of education aims to make an educational system that integrates from both of them, or reduce the advantages, especially to produce religious humanist students in a good character.Istilah pendidikan multikultural-religius mengandung dua konsep pendidikanyang dipadukan, yaitu antara pendidikan multikultural dan pendidikan agama.Pendidikan multikultural sebagai basis pendidikan yang menghargai kemajemukan budaya sedangkan pendidikan agama sebagai basis pendidikan yang bersumberkan pada nilai-nilai keagamaan untuk melahirkan manusia-manusia religius. Perpaduan dua konsep pendidikan ini bertujuan untuk dapat membangun sistem pendidikan yang dapat mengintegrasikan dari keduanya atau mengurangi kelemahannya,khususnya untuk mewujudkan karakter peserta didik yang humanis dan religius.


Al-Qalam ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 65
Author(s):  
Rosdiana Rosdiana

<p>This research aims to describe the implication of social conflict to education<br />of religion (formal and informal) implementation. This was conducted<br />at Mambi, West Sulawesi. Data was collected by depth interview<br />and observation.<br />This research indicates that social conflict atAralle, Tabulahan, Mambi<br />during 2002-2005 had give impact the some education of religion implementation,<br />such as (a) system of school administration was disfunction,<br />(b) number of teachers and students was decrease. Most of them went<br />out to another place. Nevertheless, .this conflict didn't influence to the<br />learning process of religion education and religion activity.</p>


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