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In Search of a Citizenship Education Model for a Democratic Multireligious

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In Search of a Citizenship Education Model for a Democratic Multireligious In Search of a Citizenship Education Model for a Democratic Multireligious Indonesia: Case Studies of Two Public Senior High Schools in Jakarta Didin Syafruddin Department of Integrated Studies in Education Faculty of Education McGill University A Thesis Submitted to The Graduate and Post Doctoral Studies Office In partial fulfillment of the requirements of The degree of Doctor of Philosophy September, 2011 @Didin Syafruddin Abstract Concerned with interreligious conflict in Indonesia, this study seeks to describe and evaluate the current citizenship education that has been designed and implemented for a democratic multireligious Indonesia. The context for the study, outlined in Chapters 1 and 2, is contemporary Indonesian society. Three features of this society are highlighted as especially significant. First, it is characterized by a wide diversity of religious groups. Second, it is governed by the state which acknowledges religious diversity with an official (constitutionally guaranteed) stance of interreligious tolerance. Third, since 1998 it has adopted a democratic political system. The study begins by outlining how the state and national education has tried to meet demands of national unity (citizenship) and those of religious acknowledgment. The remainder of the study combines philosophical and qualitative empirical methods. In Chapter 3, I critically examine three contemporary liberal theories of citizenship education models (autonomy liberalism, diversity liberalism, and political liberalism). I suggest that these theories contain important insights relevant to a forward looking assessment of Indonesian citizenship educational policy and practice even though Indonesia is not a secular liberal democracy in the ‗Western‘ mould. Specifically, I argue that what is critical to cultivate in multireligious Indonesia is the core idea of political liberalism – that is, the capacity for ―public reasonableness‖ which involves the attitude and capacity to think, to judge and to behave in a way reasonable to pluralist societies. Chapters 4 and 5 focus on two case studies of public senior high schools in Jakarta and provide examples of citizenship education taking place in the education system. ii Overall, I found that although educational policy and the public schools I studied did indeed focus on civic knowledge transmission, the specific practices indicated mixed results for achieving the desired aims of citizenship education for a multireligious Indonesia. On the positive side, school settings were relatively diverse and facilitated a good deal of social interaction and created the potential for shared civic knowledge across religious differences. In some cases, friendships and cooperative relationships among religiously diverse students seemed to occur. On the negative side, there were cases of interreligious discrimination, misunderstanding, tension and conflict and these seemed to originate from a lack of open communication, and interreligious misunderstanding and ignorance. Furthermore, when it came to the official curriculum and classroom practice (as opposed to informal within school contexts), both schools emphasized confessional religious education, ignored the internal diversity of religion, lacked exposure to religious diversity, deemphasized democratic deliberation and opposed interreligious dialogue. As such, I argue that the schools are missing a crucial element of citizenship education for ―public reasonableness‖ as proposed by the political liberalism model studied in Chapter 3. I conclude that in order to meet the demands of creating a citizenry prepared to address the challenges of religious diversity, disagreement, and respectful interaction, Indonesian citizenship education should seek to encourage the following characteristics: 1) maintain and increase, where possible, religiously diverse school settings, 2) ensure fairness in accommodation of diversity, 3) intensify social interaction and practice of democracy and dialogue, 4) focus on the development of deep shared civic knowledge, and 5) develop interreligious conversation and knowledge of religious diversity (religious literacy). It is important to start talking about these issues or otherwise as Indonesians iii we will continue to combat one another, with all Indonesian citizens being the losers in the end. iv Résumé S‘occupant des conflits inter-religieux en Indonésie, cette étude a pour l‘objectif d‘évaluer l‘éducation à la citoyenneté actuelle dans le pays, celle qui a été conçue et réalisée en pensant à une Indonésie démocratique et multireligieuse. Les deux premiers chapitres sont des sources d‘informations sur la société indonésienne contemporaine et ils mettent en évidence les trois caractéristiques sociales particulièrement significatives en ce qui concerne cette analyse : la grande diversité des groupes religieux ; la reconnaissance officielle de la part de l‘État de la tolérance inter-religieux ; et l‘introduction de démocratie en 1998. L‘auteur discute comment l‘éducation nationale a tenté de satisfaire les demandes associées à l‘unité nationale (la citoyenneté) et au pluralisme religieux. Le reste de l‘étude utilise les méthodes empiriques philosophiques et qualitatives pour étoffer l‘analyse. Dans le troisième chapitre, l‘auteur examine, critiquement, trois théories libérales de modèles d‘éducation à la citoyenneté : le libéralisme de l‘autonomie, le libéralisme de la diversité et le libéralisme politique. Ces théories contiennent des aperçus importants qui peuvent aider à assurer une évaluation des politiques et des pratiques d‘éducation à la citoyenneté qui est tournée vers l‘avenir, malgré que l‘Indonésie ne soit pas une démocratie libérale et laïque comme celle connue à l‘Ouest. L‘auteur met l‘accent sur l‘argument que l‘idée centrale du libéralisme politique—la capacité des citoyens de se comporter et de juger d‘une manière raisonnable aux yeux des sociétés pluralistes—est essentiel de cultiver dans une Indonésie multireligieuse. v Les deux prochains chapitres sont centrés sur deux études de cas d‘écoles secondaires à Jakarta. Ces études de cas donnent des aperçus sur l‘éducation à la citoyenneté dans le système éducatif indonésien. En général, bien que le système éducatif se concentrasse sur la transmission du civisme, l‘auteur a découvert que les pratiques spécifiques employées dans les écoles pour transmettre des connaissances civiques ont mené à des succès mitigés dans l‘atteinte des objectifs nécessaires d‘une éducation à la citoyenneté efficace pour une Indonésie multireligieuse. Du côté positif, les deux écoles avaient des corps étudiant relativement divers et ils créaient un espace de partages des connaissances civiques à travers les différences religieuses. Dans certains cas, il a paru que des amitiés et des relations coopératives se formaient parmi des étudiants de différentes appartenances religieuses. Du côté négatif, il est arrivé des incidents de discrimination inter-religieuse (des sentiments de méconnaissance, de tension et de conflit) qui avaient émané d‘un manque de communication et d‘ignorance. De plus, dans le cadre du curriculum et dans les pratiques formelles de la salle de classe, les deux écoles accentuaient une éducation religieuse confessionnelle ; ils se montraient peu insistant sur une démocratie libérale ; ils ignoraient la diversité à l‘intérieur des religions ; et ils s‘opposaient au dialogue inter- religieux. S‘appuyant sur les principes du libéralisme politique discutés dans le troisième chapitre, l‘auteur souligne que le manque de la raison publique dans ces deux milieux scolaires représente une défaillance de l‘éducation à la citoyenneté. Cette dissertation suggère qu‘afin d‘assurer que le peuple indonésien sera prêt à apporter des réponses aux défis de la diversité religieuse, du désaccord général et de l‘interaction respectueuse, l‘éducation à la citoyenneté en Indonésie devrait incorporer les caractéristiques suivantes : (1) la protection (et, si possible, l‘augmentation) de la vi diversité religieuse aux milieux scolaires, (2) l‘équité dans l‘accommodation de la diversité religieuse, (3) la maximisation de l‘interaction sociale et les pratiques de la démocratie et du dialogue, (4) le développement des connaissances civiques profondément partagées et (5) l‘encouragement des conversations inter-religieuses et l‘importance de l‘enseignement de la culture religieuse. C‘est essentiel que chaque citoyen s‘engage à communiquer et à négocier ouvertement sur ces points. Sinon, les conflits résultants produiront les effets adverses pour tous les Indonésiens, pas seulement ceux d‘une certaine affiliation religieuse. vii Acknowledgment Finishing this dissertation becomes possible due to strong support of family, professors, friends, and institutions. This is what exactly happened to me. Being in Jakarta and lacking funds to come back to McGill, it was very difficult to finish my doctoral program. Thus, I am very grateful to my wife and my sons, for their strong support for me to come back to Montreal. The Mbah Ti big family in Ciputat provided me with financial and moral support. Yet no less whole hearted support also came from my father (Apa) and my mother (Emih) in my hometown, Kuningan, who endlessly prayed for the good of their son, day and night. I do not know how I can thank them enough. I would like to thank all students, teachers, and administrators of SMAN 121 and SMAN 122 participating in this study. Amirullah and Husniya (both are teachers from the schools), in particular, helped me enter
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