Pesantren Resistance to Modern Education System

2019 ◽  
Author(s):  
Fariha Azalea

Pesantren (Islamic boarding school) grew as traditional Islamic education institutions since the beginning of Islam arrival to Indonesia. The kiai in the traditional pesantren educated the student set of classical Islamic text books those organized by the method sorogan and bandongan. In the early 20th century, pesantrens have got challenge with school education system that introduced by Dutch Colonial Government in the first 1900s. The challenge to pesantren also came from Muslim Reformist which also performed modern educational system in their schools and madrasah. Facing the challenge, most of pesantren modernized their educational system by performing schools and madrasah affiliated to the Indonesian government. There were only a few pesantrens those rejected the of modern educational system. Pesantren al- Is’af rejected the school education system and had ben keeping the sustainability of traditional education of Islamic knowledge teaching learning. The rejection brought about the effort of the pesantren in sthrengtening teaching learning classical Islamic textbook (kitab kuning) with sorogan and bandongan methods. Some of the text books had taugt the rule of santri learning. There were many rules, norms and belief that resulted the culture of learning in Pesantren.

ADDIN ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 85
Author(s):  
Mohammad Muchlis Solichin

<em>Pesantren</em> (Islamic boarding school) grew as traditional Islamic education institutions since the beginning of Islam arrival to Indonesia. The kiai in the traditional pesantren educated the student set of classical Islamic text books those organized by the method <em>sorogan</em> and <em>bandongan</em>. In the early 20<sup>th</sup> century, <em>pesantrens</em> have got challenge with school education system that introduced by Dutch Colonial Government in the first 1900s. The challenge to pesantren also came from Muslim Reformist which also performed modern educational system in their schools and madrasah. Facing the challenge, most of pesantren modernized their educational system by performing schools and madrasah affiliated to the Indonesian government. There were only a few pesantrens those rejected the of modern educational system. Pesantren al- Is’af rejected the school education system and had ben keeping the sustainability of traditional education of Islamic knowledge teaching learning. The rejection brought about the effort of the pesantren in sthrengtening teaching learning classical Islamic textbook (<em>kitab kuning</em>) with <em>sorogan</em> and <em>bandongan</em> methods. Some of the text books had taugt the rule of santri learning. There were many rules, norms and belief that resulted the culture of learning in <em>Pesantren</em>.


Author(s):  
Elena Ramona Cenușe

In the Romanian educational system, the concept of competence is relatively new, its appearance and use being related to the curricular perspective of educational organization. Synthetically, competence can be defined as ”an ensamble of `savoir faire` (know how) and `savoir-e’tre’ (manners) allowing a good accomplishment of a role, of a function or of an activity” (D`Hainaut). The model of curricular projection centered on competences is meant to improve the efficiency of the internal structure of the curriculum, and of the teaching, learning and evaluation processes. This ”new educational target” aims to: -focus on the final learnig acquisitions; accenuate the action-related dimension of the pupil’s personality; clearly define the school offer according to the pupil’s interests and skills, and to social expectations. Thus it is possible for the modern education to assume an increasing autonomy for the one who learns, so that the differences between the world of education/school/ the didactic process and the real (social, professional) world may palpably decrease.


2021 ◽  
Vol 11 (1) ◽  
pp. 69-84
Author(s):  
Muhammad Nasrudin ◽  
Hilman Harun ◽  
Ahmad Salim ◽  
Ahmad Dimyati

the basic principles of Islamic boarding school education, namely; Al Muhafadhah ala al-qadim al shalih wa al akhdzu bi al jadid al ashlah. This principle has encouraged pesantren to maintain good old Islamic values without denying better changes. This paper intends to explore two sides of the coin for Pondok Persantren where one side is a distinct advantage for but can be a boomerang that hinders the progress of Islamic education based on understanding the basic elements and values of Islamic boarding schools and, then contributing thoughts in building a holistic Islamic boarding school education so that can follow the development of science without losing the obligation to maintain basic values. Holistic pesantren education can only be achieved if it is reaffirmed that the elements of the boarding school education system are not oriented towards learning religious knowledge but how kyai, teachers / ustaz and santri can learn to live in religion.


2021 ◽  
Vol LXXXII (5) ◽  
pp. 370-386
Author(s):  
Monika Gałkowska ◽  
Katarzyna Kruś-Kubaszewska

Choosing an educational system for a disabled child already at the stage of pre-school education is a difficult and stressful experience for parents, which regardless of the final decision, raises many doubts. Certain questions arise: ‘where there is a place in the education system for the child with a disability certificate?’, ‘where the child can develop best?’, but also ‘where the child simply feels happy and does not experience exclusion?’. Many things depend on the level of the child’s disability, on key choices made by parents, and on the quality of cooperation, both in the three-way parent-therapist-child relationship, but also in the two-way parent-child and therapist-child relationships. Parents more and more often make decisions about inclusive education, where a child can develop amongst non-disabled peers. This article focuses primarily on the role of parents and therapists in the process of including a disabled child in the education system, the potential of cooperation, but also the fears, difficulties and expectations accompanying both sides.


2015 ◽  
Vol 16 (1) ◽  
pp. 91
Author(s):  
Yona Primadesi

HEGEMONI PEMERINTAH KOLONIAL BELANDA TERHADAP KEBERADAAN NASKAH-NASKAH KUNO MINANGKABAU BERAKSARA ARAB-MELAYUAbstractFar before the Netherland colonial came to Indonesia, Indonesian people is a very eductead people. Proves with the development of traditional education that use local font in the whole country, on of them is Minangkabau. Local font of Minangkabau is the adaptation of Arabian font along with the culture of the people there that is brought by the Arabia merchants, and well known with Arab-Melayu font or Arab without marker. Arab-Melayu font is thaught in the traditional Minangkabau education system through mosque. Besides, Arab-Melayu fontis the background of toward the existence of some texts which contains the value of life of Miangkabau people at that time. However, the existence of Arab-Melayu font try to move, especially when the Netherland colonial try to authorize by introducing latin font to Minangkabau people. The hegemony of latin font cause the degradation of Arab-Melayu font, that implicates to the dissapear of some texts like some scripts or memory that is saved in the old Minangkabau people’s mind. Other than that, the hegemony of politics that is offered by The Netherland’s government caused many Minangkabau scripts become not appropriate to be published and also most of the scripts is voluntary given to the Netherland’s government or as a gift. Key Words: Minangkabau scripts, The Netherland’s colonial, hegemony, local fontAbstrakJauh sebelum penjajah Belanda datang ke Indonesia, orang Indonesia adalah orang yang sangat edukatif. Terbukti dengan berkembangnya pendidikan tradisional yang menggunakan aksara lokal di seluruh negeri, di antaranya adalah Minangkabau. Aksara lokal Minangkabau adalah adaptasi dari aksara Arab bersama dengan budaya orang-orang di sana yang dibawa oleh para pedagang Arabia, dan terkenal dengan aksara Arab-Melayu atau Arab gundul. Aksara Arab-Melayu masuk dalam sistem pendidikan tradisional Minangkabau melalui masjid. Selain itu, aksara Arab-Melayu merupakan latar belakang adanya beberapa teks yang berisi nilai kehidupan orang-orang Minangkabau saat itu. Namun, keberadaan aksara Arab-Melayu mencoba terdesak, terutama saat penjajah Belanda mengenalkan aksara latin kepada masyarakat Minangkabau. Hegemoni aksara latin menyebabkan degradasi aksara Arab-Melayu, yang berimplikasi pada menghilangnya beberapa teks seperti beberapa skrip atau memori yang tersimpan dalam pikiran orang Minangkabau tua. Selain itu, hegemoni politik yang ditawarkan oleh pemerintah Belanda menyebabkan banyak naskah Minangkabau tidak sesuai untuk diterbitkan dan juga sebagian besar skripnya secara sukarela diberikan kepada pemerintah Belanda atau sebagai hadiah.Kata kunci: Skrip Minangkabau, hegemoni kolonial Belanda, aksara lokal


Author(s):  
Husen Hasan Basri

AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.


1970 ◽  
Vol 1 (01) ◽  
pp. 137-153
Author(s):  
Jamil Abdul Aziz

This paper adresses  three things related to  pesantren (Islamic traditional education system) in Indonesia. First, elements genealogy: the origin of the emergence of multicultural pesantren in Indonesia. Second, the dynamic elements of pesantren education from time to time, how schools are able to maintain growth and existence amidst currents of modern education is increasingly passionate. Third, what are the key elements of pesantren, especially developed nationalizm by kyai Nahdliyin, so as to print the generation that participated guarding the integrity of the Unitary Republic of Indonesia (NKRI).


2020 ◽  
Vol 8 (1) ◽  
pp. 28-50
Author(s):  
M. Djunaedi

This article examines traditional education practices, forms of the revitalisation of Islamic education, and efforts at the Salafiyah Parappe Islamic Boarding School to maintain traditional educational practices in facing the opportunities and challenges of modern education. This article departs from qualitative research using an Islamic pedagogic-normative approach. Regarding the revitalisation of Islamic education practised by the Salafiyah Parappe Islamic Boarding School, namely maximising the internal potential of Islamic boarding schools including the development of educators’ competencies, the transformation of methods, media and technology in learning; and strengthening the kiai’s leadership, building boarding school infrastructure. The Salafiyah Parappe Islamic Boarding School’s efforts to maintain traditional educational practices in facing the opportunities and challenges of modern education include revitalising the functions of the people’s demoralisation solution, strengthening the institutional competitiveness of Islamic boarding schools, developing alumni competencies based on needs and social dynamics, strengthening partnerships with related institutions and stakeholders, both the government as well as the private sector, maintaining the independence and independence of Islamic boarding schools, optimising the grounding of the yellow book in the community, expanding the orientation and targets of Islamic boarding schools namely the dimensions of religiosity, social, moral, vocational, and other social community fields.


2021 ◽  
Vol 9 (04) ◽  
pp. 427-434
Author(s):  
Parikshit Layek ◽  
◽  
Kumari Shubhra Rani Sil ◽  

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, morals, beliefs, and habits. Educational methods include teaching, training, storytelling, discussion and directed research. In ancient India, both formal and informal ways of education system existed. Indigenous education was imparted at home, in temples, Pathshalas, Tolas, Chatuspadis and Gurukuls. There were people in homes, villages and temples who guided young children in imbibing pious ways of life. A Gurukula or Gurukulam is a type of education system in ancient India with Shishya (students or disciples) living near or with the guru, in the same house. At the end of ones education, a Shishya offers the Gurudakshina before leaving the Gurukula.Over a period of time two system of education developed, the Vedic and the Buddhist. As the name indicates in the former system Vedas, Vedanta, Upanishads and other allied subjects were taught while in the latter system, thoughts of all the major school of Buddhism was taught.Vidyapeeth was the place of spiritual learning founded by great Acharya, Sri Shankara in places like Sringeri, Kanchi, Dwarka, and Puri, etc. Agraharas was an institution of Brahmins in villages where they used to teach.Modern education is very different from the traditional education.AryaSamajwas founded by Maharishi DayanandSaraswati on 10 April 1875.The traditional education and the modern education, both should be given equal importance.


2021 ◽  
Vol 2 (2) ◽  
pp. 162-180
Author(s):  
Afifullah Afifullah

The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if  the method that used in Pesantren for tafsir learning just bandongan and sorogan method. Event though globalization, westernization, the modern education system brought by the Dutch, some government regulations that tend to adopt modern education systems in turn always haunt the pesantren. In order to find the background of the existence of the bandongan method in learning interpretation in pesantren in the contemporary era, the author uses a phenomenological approach. The object of the research was carried out at the Islamic boarding school in Sumenep. The results of this study reports that the using of the bandongan and sorogan methods commonly used in pesantren in tafsir learning because it is influenced by several things; first, sufism impact which developed after the collapse of the Abbisayah Dynasty, so it was believed that the kiai were the only source of knowledge or centered teacher as well as murshid in the tarekat. Second, the influence of Zarnuji's book entitled "Ta'lim Muta'allim" which is the majority of pesantren in Indonesia uses this book as a moral material. Third. Doctrinalization of one of the ideals that would be instilled in students. Furthermore, this study also found a shift in the use of interpretive learning methods based on educational background, scholarship, the target of the teacher's interpretation, and the ability of students.


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