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Islamic Values Have Easily Existed Side by Side with Hdigenous Hdonesian Values, and Some

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Islamic Values Have Easily Existed Side by Side with Hdigenous Hdonesian Values, and Some TWE MODERNIZATION OF THE PESANTREN'S EDUCATIONAL SYSTEM TO MEET THE NEEDS OF INDONESIAN COMMUNITIES by Suprayetno Wagiman A thesis submitted to the Faculty of Graduate Studies and Research 'in partial fuifiilment of the requirements . for the degree of Master of Arts Institute of Xslamic Studies McGU University July 1997 8 Suprayetno Wagiman National Library Bibliothèque nationale l*l of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, nie Wellington Ottawa ON KIA ON4 Ottawa ON Kt A ON4 Canada Canada Your hle Votre relerence Our h& Notre réUrence The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/^, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantid extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT Au thor : Suprayetno Wagiman Title : The Modemization of The Pesantren's Educational System to Meet the Needs of Indonesian Communities. Department: hstitute of Lslamic Studies, McGill University Degree : Master of Arts. Indonesian archipelago facilitateci its dissemination throughout this region. Since its coming, Islamic values have easily existed side by side with hdigenous hdonesian values, and some Indonesian dueshave even been considered as Islarnic values by some hdonesian Muslims and vice versa Indonesian Muslims have not only adopted the religious practices of Islam, but have accepted many of its social, economic and political ethics. Especially, in the field of education, the IsIamic educationd institutions, both forinal and non-formal, have played a major role in educating Indonesians nom the colonial era 1600- 1945, to the present day. One of the Islamic educational institutions famous for its Islamic approach is the pesantren. This institution, however, is facing major challenges at present and is king asked to update, develop and change many of its programs in order to enable its graduates to participate more fully in Indonesian national life, particularly in the field of national deveIopment. As a result, some pesantrens began modernizing thek educational systems. The modemkation process is accomplished through the adoption of the national education system alongside the classical system, thus providing students with secular subjects and skills training together with religious education. As is to be expected, this modemization effort has created a number of problems for pesantrens such as lack of funds, finding skilled teachers for the secular and ski11 subjects, building the necessary facilities and creating the needed administrative apparatus. In this modernization process, many individual, non-governmental organizations are involved, together with the Indonesian govemment. The involvement cf the govemment, however, is viewed by some pesantrens with suspicion and is regarded as an attempt to diminish the religious function of the pesantren. The reason being the past experiences of Indonesian Muslims who were deliberately marginalized and treated as a threat by successive govemments from the colonial era to the New Order era. Not surprisingly, this situation led to great antagonism between Indonesian Muslims on the one hand and the Indonesian govement on the other hand. Fortunately, this relationship changed in the 1980's when both sides started-to accommodate each other. As a result, some pesantrens successfully adopted the national educational system, while others were left to maintain their own educational system. Auteur : Suprayetno Wagiman Titre : La modernisation du systkme éducatif du Pesantren afin de combler les besoins des cornmunautCs indonésiennes. Département : Institut des Études Islamiques, Université McGill Diplôme : Maîtrise ès Arts. La souplesse de l'Islam ainsi que sa capacité de s'int6grer avec les cultures indigènes de l'archipel indonésien a facilit6 sa dissémination partout dans cette région. Depuis leur introduction, les valeurs islamiques ont coexisté avec les valeurs indonésiennes indigènes à un point tel que ces dernières ont été considérées comme étant islamiques par les musulmans indonésiens et vice versa. Les musulmans indonésiens n'ont pas seulement adopté les pratiques religieuses de l'Islam mais aussi plusieurs éléments de son éthique sociale, économique et politique. Tout particulièrement, les institutions formelles et informelles de l'éducation islamique ont joué un rôle majeur dans la formation des indonésiens depuis l'ère coloniale (1600-1945) jusqu'll aujourd'hui. Une de ces institutions d'éducation reput& pour son approche islamique est le pesantren. Toutefois, cette institution affronte achlellement des défis majeurs et a été sollicitée pour ameliorer, développer et changer plusieurs de ses programmes afin de permettre à ses gradués de participer plus efficacement a la vie nationale indonésienne et plus particulièrement dans le domaine du développement. Par cons6quent, certains pesantrens entreprendront la modernisation de leurs systèmes éducatifs. Ce processus fut accompli par l'adoption d'un systkme national d'éducation parallèlement au syst&meclassique, apportant ainsi aux 6tudiants une formation s6culière cornbide avec une 4ducation religieuse. Comme on pourrait s'y attendre, cet effort de modemisation a crdé de nombreux problbmes pour les pesantrens savoir, des phunes de fonds. d' enseignants comp6tents dans les sujets séculiers, de construction d' infrastructures nécessaires et d'appareils administratifs adéquats. Dans ce processus de modemisation, personnes ainsi que des organisations non-gouvernementales se sont impliquées avec le gouvemement indontsien. Toutefois cette implication gouvernementale est perçue avec suspicion par certains pesantrens et est considérée comme une tentative visant à diminuer leurs fonctions religieuses. La raison expliquant cette attitude repose sur I'expMence vécue par les musulmans indonesiens qui furent délibérément marginalis6s et considérés comme 6tant une menace par les gouvernements qui se sont succédés depuis l'époque coloniale jusqu'à l'ère de l'Ordre Nouveau. II est évident que cette situation a conduit à un important antagonisme entre les musulmans d'une part et le gouvemement indonésien d'autre part. Heureusement, ces relations se sont améliorées dans les années 1980 alors que les deux parties ont entrepris de s'accommoder mutuellement. Par conséquent, certains pesantrens ont adoptt5 avec succès le système d'éducation nationale, alors que d'autres furent confrontks 3 maintenir par eux- même leur propre système d'éducation. TRANSLITERATION The system of transliteration of Arabic words and names applied in this thesis is that used by the Institute of Islamic Studies, McGilI University. Indoneian terms are written according to Ejaan Ba.Yang Disempurnakan (EYD), but personal names and the t it les of books and articles are rendered according to the original spellings. # Short vowels :- =: a, fathah - Long vowels : l. ,, = a =i - ->=u Diphthongs: y l= ay J= au In the case of ti'marbüalt (i), it is translit erat ed as "h" in pause fom (e.g. bid 'ah) and 9"in conjunctional fom (e.g. Oidiyat al-mu/'t&d). Alif or hamzah (6) is translit erat ed as an elevated comma (') in ail positions except when it occurs at the beginning of a word (e.g. Tmik and al-Quy&). 1would like to begin by thanking Dr. Howard M. Federspiel, my Thesis Supervisor, for his patience, constmctive criticism and guidance. Similarly, 1 would like to thank to my parents, who always kept placed the education of their children as the first priority, my family, wife and children, although geographically far away from me during my studies, have always been a close source of strength and 1 felt their support and prayers. The oppominity for me to study and complete my Masters degree in Canada would not have occurred without the financial support of CIDA and the INN-McGill Indonesia Project to whom 1 am gratefu1. My gratitude also goes to the Director of the Institute of Islamic Studies, Dr. A. Üner Turgay and all the staff of the hstihite for their warmth and heIp during my study. My Canadian fiend and colleague Holly R. Buchanan was always available for discussion and for sharing and bouncing ideas with. I wish to thank her for her ck5sm,sense of humour, and professional acumen. Much gratitude dso goes to my Indonesian fellows at the Institute of hlamic Studies for their encouragement, inspiration, and succour. Like wise, my heartfelt appreciation goes to my editors Reem Meshd, Chris McLeod, especially Paula Jolin and Yasmine Badr who deciphered and made my text comprehensible. Special recognition must also be given to the librarians, especially Salwa Ferahian and Wayne St. Thomas whose patience and insight assisted me in finding the necessary sources for my research. viii Table of Contents Abstract .. .. , . .. .. ii Résumé .................................................................................................................
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