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NO NAMA JUDUL NAMA JURNAL TAHUN 1 Prof. Dr. Idrus Sere, M.Pd.I The Papolo Tradition Within The Wabula Community Jurnal Social Sciences & Humanites 2019 2 Dr. Abidin Wakano, M.Ag Reproduction of Multiculturalism in the Development of Information and International Journal of Advanced Science and 2020 Communication Technology at Islamic Higher Education Institutions in Technology Indonesia 3 Dr. Samad Umarella, M.Pd 1. Interactive multimedia Lectora Inspire based on problem based learning: Journal of Physics: Conference Series 2019 Development in the optical equipment 2. Local wisdom on java manuscript in Banyuwangi: Study of Indonesia Utopía y Praxis Latinoamericana 2019 cultureâ€™s value 4 Ummu Saidah, M.Pd.I 1. Arabic teaching model in multireligious classroom: A case study of buru International Journal of Scientific and Technology Research 2019 regency International Journal of Advanced Science and 2. Reproduction of multiculturalism in the development of information and Technology 2020 communication technology at i

Utopía y Praxis Latinoamericana ISSN: 1315-5216 ISSN: 2477-9555 [email protected] Universidad del Zulia Venezuela

Local wisdom on Java manuscript in Banyuwangi: study of Indonesia culture’s value

ROFIQ, A.A; ANSHORI, S.; SAMBADA, D.; MARELLA, S.; INDRIANI, D.E Local wisdom on Java manuscript in Banyuwangi: study of Indonesia culture’s value Utopía y Praxis Latinoamericana, vol. 24, núm. Esp.6, 2019 Universidad del Zulia, Venezuela Disponible en: http://www.redalyc.org/articulo.oa?id=27962177009

Esta obra está bajo una Licencia Creative Commons Atribución-NoComercial-CompartirIgual 3.0 Internacional.

PDF generado a partir de XML-JATS4R por Redalyc Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Utopía y Praxis Latinoamericana, 2019, 24(Esp.6), Noviembre-Diciembre, ISSN: 1315-5216 / 2477-9555

Artículos Local wisdom on Java manuscript in Banyuwangi: study of Indonesia culture’s value Sabiduría local sobre el manuscrito de Java en Banyuwangi: estudio del valor de la cultura de Indonesia

A.A ROFIQ Redalyc: http://www.redalyc.org/articulo.oa?id=27962177009 State Islamic University, Indonesia arifainurroﬁ[email protected] ORCID: http://orcid.org/0000-0003-0552-210X

S. ANSHORI Open University, Indonesia [email protected] ORCID: http://orcid.org/0000-0003-4763-7618

D. SAMBADA Open University, Indonesia [email protected] ORCID: http://orcid.org/0000-0002-2390-8009

S. MARELLA IAIN Ambon, Indonesia [email protected] ORCID: http://orcid.org/0000-0001-7344-7151

D.E INDRIANI STKIP PGRI Bangkalan, Indonesia [email protected] ORCID: http://orcid.org/0000-0002-5433-6656 Recepción: 13 Octubre 2019 Aprobación: 30 Noviembre 2019

Abstract:

An attempt to study Indonesian culture in the Java region is being made to explore the values of wisdom found in one of Banyuwangi's most inﬂuential manuscripts. is study reveals richness culture value written on Lontar Yusuf as java manuscript, which mostly inﬂuenced by the Islamization process using content analysis. e aim of this cultural research on selected java manuscript is to study literary works that are part of indigenous Indonesian culture; explore the culture of Banyuwangi, mainly to search the local wisdom behind this cultural heritage that could be used for the counseling purpose. Keywords: Counseling, Java manuscript, Local wisdom, Lontar Yusuf. Resumen:

Se está intentando estudiar la cultura indonesia en la región de Java para explorar los valores de la sabiduría que se encuentran en uno de los manuscritos más inﬂuyentes de Banyuwangi. Este estudio revela el valor de la cultura de riqueza escrito en Lontar Yusuf como manuscrito de Java, que fue inﬂuenciado principalmente por el proceso de islamización mediante el análisis de contenido. El objetivo de esta investigación cultural sobre el manuscrito seleccionado de Java es estudiar obras literarias que son parte de la cultura indígena indonesia; explora la cultura de Banyuwangi, principalmente para buscar la sabiduría local detrás de este patrimonio cultural que podría usarse para el propósito de asesoramiento. Palabras clave: Asesoramiento, manuscrito Java, sabiduría local, Lontar Yusuf.

1.INTRODUCTION

Manuscripts containing these literary works are found written on “lontar” leaves, “lontar” fronds (Rontal- Borassus Flabellifer). All the traditional literary works found in Java are written in the Persian Arabic alphabet, indicating the process of Islamization in Indonesia through the pre-existing Hindu-Buddhist art activism, which already well established. erefore, it is continued as much as possible to accommodate Islamic teachings or dogmas; this tradition influenced by Sufistic Islam or Indian Islam, where the spread of Islam through merchants from Gujarat, India (Relin et al.: 2018, pp.155-163). Manuscripts on palm leaves, which are oen called “Gebang” found, but they are oen only kept as family heirlooms, unreadable; even these people regard the manuscript as an ancient phenomenon. erefore, in this study, it is crucial to study the manuscript of “Lontar Yusuf” from Banyuwangi, which isone of the oldest manuscripts in Java and has a considerable influence on the culture of Banyuwangi. is research aims to study literary works that are part of indigenous Indonesian culture, exploring the Banyuwangi’s culture and the local wisdom behind this manuscript as cultural heritage. In order, it can be utilized in counseling implementation, which is in line with the opinions of experts who recognize the need for educational counseling (Anoegrajekti et al.: 2018; PRASETYO et al.: 2018, pp.2003-2009) and enrich the greater knowledge of science.

2.METHODS

is study uses content analysis in a qualitative approach to examine the value of an object studied. e documentation analyzed, namely, text, images, symbols, and so forth. In this research, the object studied is “Lontar Yusuf." We examine the content of the messages contained in the book verses so that the meaning is as close as possible to the manuscript (Sebayang et al.: 2018; Beatty: 2012, pp.173-194). Source of data in this research is a written source in the form of a textbook or book that is “Lontar Yusuf,"and related books that are stored in the Library and Department of Culture and Tourism of Banyuwangi Regency. Also, the principal data sources are the people who are related to the primary data source by interviewing indigenous tribes from Banyuwangi called “Osing”. Recording through interviews or participant observation is the result of a combined effort of viewing, hearing, and inquiring activities (Paramita et al.: 2018). In this section, we describe the data collection techniques to find the text/books used as the source of thestudy data; the following activities are carried out: Visiting the office of Library, Archives, and Documents of Banyuwangi Regency; to the Office of Culture and Tourism of Banyuwangi Regency; and to the Custom House or “Osing” Traditional Cultural House in Kemiren Village, Glagah Sub-district, Banyuwangi District. e book of data source study is selected to be “Lontar Yusuf” book. e selection of books or scripturesbased on the consideration that this book is used for the inherent of indigenous traditions which are close to the society namely “Mocoan” is like reading a religious book in traditional events, and the performance of art “Pacol Goang” that favored by”Osing” people in Banyuwangi. However, still, this book is untouched by cross- cultural research counseling as a contribution of the counselor in the Banyuwangi area. For this research, data analysis is directed to conclude the cultural values or local wisdom which can beutilized in counseling. e procedures are. First, identified Data or chapter from “Lontar Yusuf” is numbered; secondly, Developing categories, whereas researchers as instruments, collect their data by performing observations or reading data sources repeatedly to obtain the necessary data. In this process, data that has the same meaning or message are grouped into one category. e first four stages of content analysis research used randomly according to the situations and conditions developed during the study; the first four stages are:'

Data formation: By reading and reviewing the books as a data source involving the initial reflection process, reading the introduction, reading the chapters carefully, and reading the chapters in-depth, data is generated. By selecting the values of “Osing” culture in the book of Lontar Yusuf containing wisdom or counselingvalue, assisted by practitioners (Budayawan/humanist) and colleagues data is also generated. Criteria determine practitioners as follows: “Osing” People, located in Banyuwangi; dabbling as a devotee of Banyuwangi art and culture. Peer is determined by criteria; “Osing” people can read and understand “Osing” language; minimum has undergraduate education and; understand”Osing” culture (Kumar: 2013). e inference is needed to make findings of the study “Lontar Yusuf” according to the original and utilizedin developing the counseling framework. e testing techniques chosen in this study are a triangulation of source and peer-debriefing [6]. Triangulation of sources using multiple sources is an attempt to match the truth of the findings contained in the data source with other sources or documents. In this study, the book chosen as the primary source is the book of “Lontar Yusuf." Peer debriefing is done by asking the person who is well informed about the methodological issues, and issues studied, the purpose of exploring the aspects studied, which the author may not have thought. Accordance with this, peer debriefing is done by requesting the help of a cultural research expert in “Osing” to examine the validity of “Osing” culture values contained in the book of “Lontar Yusuf."' In this research, the qualitative content analysis is done with the help of a matrix, which includes variablesto be analyzed. Several stages conducted in this content data analysis, problem identification, research- focused including conceptual refinement and data coding, integrate all data findings with the interpretation of the researcher and key concepts in different dras or formats.

3.RESULTS

ere are 1.56 million people in”Osing” society, which are indigenous people of Banyuwangi, precisely in the village of “Osing” Kemiren Tour. Banyuwangi Regency is one of Besuki Residency District in East Java Province, located at the tip of Java Island between 8º.00 - 8º.45 south latitude and between 114º.00-114º.30 east longitude, adjacent to Situbondo Regency, Jember and Bondowoso districts, Indonesia Ocean and Bali Strait. Consist of 35 districts with an area of approximately 5.782,50 km ². e religious system of “Osing” society that majority, which is Muslims adheres to almost all their lifeactivities with spiritual values and teachings of Islam. It results in Islamic art and culture, namely performance art from Aljin, a famous figure from "Osing" society, which brings Islamic literary products like Lontar Yusuf. It is then combined with other art forms such as comedy, gending, parikan, short drama, and even dance of Seblang Subuh originating from ancestral honor dance, in a form that strongly influenced by Sufism, the mystic of Islam. Mocoan art is the art of recitation, also known as waosan or ngaji, a literature work by sung (Marrison: 2018, pp.83-91), which is born from the womb of the culture of the people of “Osing”, a society that is considered as a native of Banyuwangi. “Mocoan or Mocopatan” recited from the Lontar Yusuf gives messages of criticism and advice of life values packed in Aljin performances combined with jokes that make the audience enthusiastic about continuing following this event to completion, which is called “Pacol Goang." Mocoan art is the result of the acculturation process (cultural compound). e identifiable cultural elements within the compound are elements of pre-Islamic culture and elements of Islamic culture. e form of literary works represents Pre-Islamic cultural elements in the form of “Lontar," developed in the period before the arrival of Islam in the archipelago. While the characteristics of Islam in “Mocoan” represented by the contents of the story in “Lontar” Banyuwangi, which contains the story of Prophet Yusuf in Islamic teachings. Hence the “Lontar” used in “Mocoan” is called Lontar Yusuf. Cultural compositions in “Mocoan” cannot be separated from the activities of interpreting, uniting, and developing the “Osing” community

PDF generado a partir de XML-JATS4R por Redalyc Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto A.A ROFIQ, et al. Local wisdom on Java manuscript in Banyuwangi: study of Indonesia culture’s valu... fromtime to time. erefore, “Mocoan” cannot be said to be an Islamic or pre-Islamic product but has already become a product of “Osing” culture. “Lontar Yusuf” is traded in “Osing” society as “Mocoan or ngaji," whether it is popular “Mocoan," which combined with another art, or a conservative Mocoan which is conducted in all 34 districts in Banyuwangi Regency. is conservative Mocoan is currently only found in several adjoining villages in Glagah and Giri Barat sub-districts in Banyuwangi. Mocoan conservative is conducted in a local “Mocoan” group called “Pirukunan Mocoan” or “Mocoan” unity. e second use of “Mocoan” is the fulfillment of the promise called “Nadar," that is means aer what a person’s wishes have been fulfilled. “Mocoan” is also used in performing rituals such as in ritual ceremonies, sometimes “Mocoan” can also be done for request or forgiveness for the future (prospective). e Popular “Mocoan” is “Mocoan Pacul Gowang” or “Mocoan” popular, which involving the activities of singing trembling songs, staging jokes, and dancing in partially accompanied by musical instruments (PRASETYO et al.: 2018, pp.2003-2009). e author of “Lontar Yusuf” is Ki Ageng Ronggo Janur, who is also the author of the Book titled “Ambyo”which is about the Prophet's stories. He is originally from the Demak Palace in the XVI century, written in the Ki Ageng Ronggo Janur’s notes (Creese: 2016). Users of the “Lontar” book of Joseph (Lontar Yusuf) mostly do not care much about the origins of ”Lontar” Yusuf and are interpreted as the work of the elders. Two opinions stated that “Lontar Yusuf” was from Surakarta in Central Java. While the second opinion, “Lontar Yusuf” came from the time of the Legendary God’s messengers, who were the Islamic carriers who entered Java in the sixteenth century. ese show that “Lontar Yusuf” perceived as a work originating from outside Banyuwangi. All the traditional Javanese literary works in Banyuwangi are written in Arabic ala Persian alphabetical. Alphabet of “Lontar Yusuf” is written in the Javanese language named “Kawi” using Arabic ala Persian (Pegon). “Lontar” terminology means manuscript or literary work, papyrus here does not mean “Lontar” leaf as paper material for writing the book of “Lontar Yusuf." As other manuscripts, no title is found in the text of “Lontar Yusuf." Due to several things, i.e., the author does not include the title of the manuscript either in an autograph or classic manuscript; the copyist forgot to write the title or because the text is in the form of an anthology which covers various things. e thickness of “Lontar Yusuf” consists of 122 sheets, including front and back covers, with 1-120numbered contents in sequence. “Lontar Yusuf” as the primary data obtained from the private collection of the elder of traditional tribes “Osing” Banyuwangi in the village of Kemiren Glagah district Banyuwangi, because it is not available in the district library of the Banyuwangi Government. “Lontar Yusuf” is routinely copied and reproduced in Banyuwangi area for the use in conservative “Mocoan," however, it is not written in Latin or Javanese characters (Kurniasari et al.: 2019, pp.158-163). e Book of “Lontar Yusuf” as it is in Banyuwangi is a Banyuwangi “lontar” which contains the story of Prophet Yusuf, one of the Twenty-five messengers of God according to Islam. e contents of the story of Joseph in “lontar," are not much different from the contents of the story of Joseph in Surah Yusuf, in the 13th letter of the 144 letters of Qur'an. is Special Letter is written in Qur’an at the end of juz 12 and the beginning of juz 13, with the number 111. e translation process is likely to be associated with the importance of Islamization committed by the saints in Java, from the historical data of Blambangan (another name of Banyuwangi), which states that in the sixteenth century there has been a process of Islamization in the center of Blambangan kingdom (Creese: 2016). “Lontar Yusuf” contains the life story of Joseph's prophet from childhood to adulthood, from the age of 12when he dreamed the sun, moon, and 11 stars bowed to him until he ascended the throne of Egypt aer his explanation of Pharaoh's dream. e story of Joseph's life became the dominant story in “Lontar Yusuf." In addition to the story of Joseph, there are also names of the other Prophets and characters mentioned. e Prophets mentioned in the “Lontar Yusuf” namely Prophets of David, Prophet Moses,

Prophet Solomon,Prophet Salih, and Prophet Muhammad. e mention of some the Prophets oen also uses the word prefix “Bagindho” means Your excellency (Haryono: 2018, pp.4923-4930). While other figures mentioned in “Lontar Yusuf” is Ashabul Kahfi, a group of youth that is in the story as a group who spread kindness but must hide in a cave because of being hunted to be killed. is group of young men fell asleep for hundreds of years with a faithful dog until the time changed (Arps: 2005). e group woke up and found that the dog had become a skeleton, and their money was gone. From that event, they realized they had been asleep for hundreds of years, and began spreading kindness because they lived in a different era, whereas the people have changed. e story of the dog explains the linkage of “Lontar Yusuf” with the Islam belief, who believes in there are five animals that inhabit heaven; one of them is the dog, which is written in “Durmo” part of “Lontar Yusuf."' “Lontar Yusuf” contains a four-chapter called “pupuh”, namely Kasmaran, Durmo, Pangkur, and Sinom. is finding is very different from the initial reference (pre-research) found by the author through the secondary data (previous research books) in which most of the “Mocoan” artists mention “Lontar Yusuf” contains six “pupuh”, namely “Kasmaran”, “Durmo”, “Pangkur”, “Kusumadiyo”, “Arum- arum”, and “Rancagan”. It was later denied by the elder of “Osing” tribe who taught “Mocoan” “Lontar Yusuf”; It is not six Pupuh, but only 4 Pupuh, namely Pupuh Kasmaran, Durmo, Pangkur and Sinom, other Pupuh only ordinary verses. In detail, “Lontar Yusuf” consists of 4 Pupuh and 581 couplets. Each couplet in the Lontar Yusuf’s Pupuh has the following meaning of contents: “Pupuh Kasmaran” is Introduction about the evil of the Prophet Joseph's brother did on him, and the kindness of Joseph when facing problems. “Pupuh Durmo” is about the glory of the five animals that will go to heaven, and the beautiful queen Juleka charmed Joseph in her dream, and “Pupuh Pangkur” is about Tawheed forms a healthy person. Meanwhile, “Pupuh Sinom” is about the glory of the heart and the mastery of Joseph in interpreting people’s dreams to solve the various problems of life; and when Joseph crowned as the King of Egypt. “Lontar Yusuf” contains truth-values derived from the teachings of Islam in each “Pupuh," which is believed that is implemented by the people of the tribe “Osing” in Banyuwangi, to achieve happiness in this world and aerlife.

4.CONCLUSION

e importance of traditional values informal education is in line with Law No. 20 of 2003 on National Education System in Indonesia, which implies that in the National education, informal education plays an important role that will support the achievement of national education objectives. us, the traditional organization in every culture has an essential role in the national education system. In this regard, school counseling should be developed based on the nation's cultural values, which are the specific values of each ethnic culture in Indonesia. As a Javanese literary work that tells the life of a prominent figure of the Prophet, “Lontar Yusuf” is very appropriate to be a role model in the life of today's society. It is undeniable that Javanese literature contains images of past lives, but it is instrumental if the wisdom value of the virtues contained therein is excavated, expressed, and disseminated to the younger generation. ese specific cultural values are expected to be used as a guide for counselors, especially school counselors in Banyuwangi, in providing assistance services to students or counseling in schools so that no barriers / cultural biases between counselors and counseling that will determine the results of their counseling.

BIODATA

ARIF AINUR ROFIQ: Doctorate in guidance and counseling, he earned a cum-laude Doctoral Program from Universitas Negeri Malang, Indonesia, in 2016 with world bank scholarship. He is a lecturer at UIN Sunan Ampel Surabaya, Head of Indonesian Counselor Association in East Java. His research interest focus is Education; precisely at psychology and counseling Education, his works were presented in conferences and published in accredited scientific journals.' SODIQ ANSHORI: Master in Civic Education, from Universitas Pendidikan Indonesia in 2007. Moreover, at his current career, He is a lecturer at Universitas Terbuka on Unit Program Belajar Jarak Jauh (UPBJJ-UT) Surabaya, Indonesia. His research interest focus is in the field of Education, precisely at Civic Education, in which some of his works were presented in conferences and published in accredited scientific journals and gain research funding from the ministry of Indonesia.' SAMAD UMARELLA: obtained a cum-laude Doctorate in Anthropology from Hasanuddin State University in 2016, He is a lecturer at IAIN Ambon, Indonesia, where He also becomes as Dean of the Faculty of Tarbiyah and Teacher Training. e focus of his research interest is in the field of Anthropology, precisely the Anthropology of Education, where his several works were presented in conferences and published in national and international journals. DWI SAMBADA: He obtained a master's degree in Social Science from Yogyakarta State University, Indonesia, in 2001. In his current career, He is a lecturer at the FKIP Surabaya Open University, Indonesia. He also has a position as a Learning Aid Manager and UT Teaching Materials service, Indonesia. e focus of his research interests is in the field of Education, precisely in Basic Education, he has publications in accredited scientific journals and conferences. DIAN EKA INDRIANI: She earned a cum-laude master's degree in Primary Education from Universitas Negeri Surabaya, Indonesia in 2014. Moreover, at her current career, she is a lecturer at STKIP PGRI Bangkalan, Indonesia, and as an Intellectual Property head and publication at IP center. She is also selected as DOAJ Ambassador for Indonesia. Her research interest focus is in the field of Education, precisely at Primary Education, and she is a member of Creative Commons and IGDORE. ACKNOWLEDGMENTS We acknowledge this research was supported in part by a Grant-in-Aid received from the Islamic Development Bank and UIN Sunan Ampel Surabaya. Moreover, great support from Prof. Dr. I. Nyoman Sudana Degeng (Promotor), M.Pd; Prof. Dr. Nurhidayah, M.Pd(Co-Promotor), Dr. Adi Atmoko, M.Si (Co- Promotor), and Post-Doctoral program of State University of Malang.

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PAPER • OPEN ACCESS Recent citations Interactive Multimedia Lectora Inspire Based on - The Development of Teaching Materials Based on Quantum Teaching Model Using Problem Based Learning: Development in The Lectora Inspire Optical Equipment Nana Sutarna

To cite this article: Irwandani et al 2019 J. Phys.: Conf. Ser. 1155 012011

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This content was downloaded from IP address 36.84.144.94 on 15/01/2021 at 06:48 YSSTEE2018 IOP Publishing IOP Conf. Series: Journal of Physics: Conf. Series 1155 (2019) 012011 doi:10.1088/1742-6596/1155/1/012011

Interactive Multimedia Lectora Inspire Based on Problem Based Learning: Development in The Optical Equipment

Irwandani1, S Umarella2, A Rahmawati1*, Meriyati1, N E Susilowati1

1Physics Education Department, Universitas Islam Negeri Raden Intan Lampung, Indonesia

2IAIN Ambon, Batu Merah, Sirimau, Kota Ambon, Maluku 97128

*[email protected]

Abstract. The integration of technology in the learning process is needed in this era where technology as the part of media can enhance the understanding and attention of students. This study aims to develop interactive multimedia Lectora Inspire based on Problem Based Learning model in the material of optical equipment. Research and development are following a step development of Borg & Gall. Based on the results validation of the product, the feasibility of the product from the material experts is 86%, from media experts is 93%, and from teachers is 87%. The products were then tested on a small scale and attractiveness of the percentage obtained by 83%. Furthermore, in field trials, the percentage of attractiveness obtained is 80%. Based on these results, interactive multimedia Lectora Inspire based on Problem Based Learning model in the material of optical equipment for eleventh class can be used as a learning media.

1. Introduction The explosion of technology in the twenty-first century have an impact very quickly [1-4] to the development in all sectors of life. Rapid technological developments have strongly supported the existence of a revolution that the world is facing namely the fourth industrial revolution (Industrial 4.0) in various fields [5-6] one of them in the field of education [7], the implementation of technology in the field of education including the use of ICT (Information Communication and Technology) [8-11] to create and develop media, methods and teaching materials of interest [12]. However, the use of technology is not maximized because the teachers are still using the print media in the learning process [13]. The utilization of ICT for learning process today, one of it is the development of interactive learning multimedia [14]. Multimedia learning has advantages compared to other media, it is due to fully integrate learning multimedia computer technology [15-16] video systems and audio systems [17-18] to get a better combination to improve learner’s attention [19-20] for the information submitted [21]. Interactive means there is feedback given by the media to learners who give orders to the media used [22]. Multimedia can be packaged and optimized functions to enhance the ability of learners when combined with appropriate learning models [23]. The model used in this study is a model of problem-based learning (PBL). This is a learning model that requires learners to develop thinking skills [24-27], problem-solving and intellectual skills, foster cooperation and development capabilities of social attitudes [28]. Computer applications (software) used in this study is Lectora Inspire. Lectora Inspire is an authoring tool that can facilitate educators in the manufacture of multimedia audio-visual-based learning [29-32] The material of optical equipment needed to use the media because this material is abstract in physics lessons. The novelty of this research is interactive learning multimedia Lectora Inspire will be developed using model Problem-Based Learning in the material of optical equipment that has not been

Content from this work may be used under the terms of the Creative Commons Attribution 3.0 licence. Any further distribution of this work must maintain attribution to the author(s) and the title of the work, journal citation and DOI. Published under licence by IOP Publishing Ltd 1 YSSTEE2018 IOP Publishing IOP Conf. Series: Journal of Physics: Conf. Series 1155 (2019) 012011 doi:10.1088/1742-6596/1155/1/012011

developed in an earlier study that this development is expected to be the innovation that can be used in the learning process.

2. Research Methods The aim of this study is to develop interactive multimedia Lectora Inspire based on Problem Based Learning model in the material of optical equipment that is viable and attractive to learners. This study uses research and development (Research and Development). The steps include [33]:

The potential Data Product Validation of and problems collection design design

Revision of Revised Trial product Trial use design product

Revision Mass products production

Figure 1 The steps of research and development

Based on the needs analysis and research purposes, this research look to unsuitable and attractiveness product that developed, without looking at the effectiveness of the product, the researchers limit the pace of research and development of (10) ten steps into a (7) seven measures, in line with previous research [12,21] the seventh stage of the study are described as follows: 1. Potential and Problems At this stage, researchers led and set the problems, to find out the basic problems faced by the need at the data as a source of research support. Supporting data from this study came from the literature review and preliminary studies in the field.

2. Data Collection Having found the problem, then the data collected to be analyzed in terms of both curriculum includes the study of the depth of the material, the use of multimedia learning and evaluation.

3. Product Design Once the data analysis is done, the draft design of multimedia-based interactive learning Lectora Inspire model Problem Based Learning would be made. The draft is then implemented into the initial product,

4. Validate Design The next step after completion of the initial product is consulting a team of experts. A team of experts is needed to validate are of subject matter experts and media experts. Subject matter experts and media specialists to validate the product to product-based interactive learning multimedia Lectora Inspire Problem Based Learning model fit for use.

5. Revised Design Upon validation of the product completed, the next step is to revise the products that are considered still need improvement. Revisions were made based on the advice given by validator, both expert material, and media experts.

6. Test Product The next step, after the product through a series of stages of the revision, the product is then tested to the user. The process of product testing is an important part in development research conducted after the design of the finished product. The test product is intended together. The data could be used as a basis for

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setting the level of effectiveness, efficiency, and the appeal of the product. The test product in this study conducted on the test education practitioners, small group trials and trials field.

7. Revised Product Once the product is tested, it is known weaknesses of the product. The weakness was later amended in order to produce a quality product and ready for use. The instruments used in data collection are pieces validation of a questionnaire using a Likert scale. Sheets validation in this study consisted of sheet material validation, validation sheet media, education practitioners sheet validation and testing questionnaire sheet attractiveness. Data analysis techniques step - the first step to change the results of the assessment of media experts, subject matter experts and attractiveness of the response is still in the form of letters transformed into a score with provisions that can be seen in the following table

Table 1. Scoring [34]

Category Score SB (Excellent) 5 B (Good) 4 C (Moderate) 3 K (Low) 2 SK (Bad) 1

Furthermore, calculate the percentage of the feasibility of each every aspect of formula Likert scale.

∑S xi = x 100 % (1) Smax Information : Smax = maximum Score ΣS = Total score xi = Value eligibility questionnaire every aspect Next, calculate the average percentage of all respondents using the formula:

(2)

Information : x = Average end xi = Value eligibility questionnaire every aspect n = number of statements Furthermore, changing the average score obtained into a qualitative value in accordance with the eligibility criteria of products based on the criteria in the following table.

Table 2. Assessment criteria [12]

The Feasibility Score of the Learning Media Criteria 0 - 20% Not feasible 20.01% - 40% Less feasible 40.01% - 60% Quite feasible 60 , 01% - 80% Feasible 80.01% - 100% highly feasible

Changing the average score obtained into a qualitative value corresponding to the attractiveness of the product assessment criteria based on the criteria in the following table.

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Table 3. Assessment criteria[35]

Percentage (%) Criteria 0 ≤x≤ 20 Very Unattractive 20.1

3. Results Based on a series of development measures that have been done, then the resulting product research and development in the form of multimedia-based interactive learning Lectora Inspire model Problem Based Learning on the material optical instruments of class XI. Results and discussion of research and product development are described as follows.

1. Potential Issues and Data Collection Potential problems and the collection of data obtained from the observation in SMA Negeri 1 Sukoharjo, SMA Negeri 1 Adiluwih and MA Ma'arif Keputran on learning physics that learning is less attractive, innovative and varied when schools have facilities that support the implementation of learning which is exciting, innovative and varied. However, such facilities have not been put to good use by educators. Based on the observation of the learners require instructional media an interesting, innovative and easy to use to convey the message properly. Besides learning to tend to be passive without involving the active participation of learners requiring appropriate learning models to be combined with the learning media.

2. Products Interactive Learning Multimedia Based interactive learning multimedia products Lectora Inspire model Problem Based Learning on the material optical instruments XI classes designed for learning becomes more interesting and less monotonous. Here are some views of this multimedia.

Figure 2 Initial View Multimedia Figure 3 display Competence

Figure 4 Display Problem-Based Learning Figure 5 Creative View On Multimedia

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Figure 6 Display one question on multimedia Figure 7 Display one question on multimedia

3. Validation Results Based interactive learning multimedia products Lectora Inspire Problem Based Learning model is validated by a validator is based on areas of expertise, namely material experts and media experts. Validator experts each field of expertise consists of two validators on each field. Validator and media material composed of professors of physics, professors of education, and expert in technology education.

a. Validation results by material experts Validation is done by filling matter expert validation sheet consisting of six aspects of evaluation. Point statement on the basis of six criteria given instrument is shown in the following the figure.

feasibility percentage 90% 87% 86% 85% 85% 83%

Figure 8 The Results of Validation Material Experts

b. Media expert validation results Validation is done by filling out matter expert validation sheet consisting of five aspects of evaluation .. Item statement on the instrument is given based on five criteria are shown below.

110% 100% 90% 80%

Feasibility Percentage

Figure 9 The Results of Validation Media Experts

4. Results of Trial Products

There are three tests on this research, including testing the attractiveness of the teachers, the small group testing and field testing.

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a. The attractiveness of the test by a qualified practitioner (teachers) Test the attractiveness of education practitioners in this matter physics teacher fill out a questionnaire conducted with ratings of five aspects of evaluation that is, the content quality aspect, the aspect of the display module, technical quality, and demonstrated the following aspects of the language. Attractitiveness

of the92% teachers 87% 87% 83%

Content Lay Out Technical Linguistic Quality Quality Attractitiveness of the…

Figure 10 Test chart attractiveness of the teachers b. Small group testing The small group testing conducted at 30 students by filling out a questionnaire sheet valuation. Questionnaire data of the small-group testing can be seen in the following figure:

The percentage of small group testing 85% 84% The 83% percentage of 82% small group 81% testing

Figure 11 The Result of Small Group Testing

b. Field Trial The field trials conducted to 67 learners by filling out a questionnaire sheet valuation. Questionnaire data are presented as follows.

Field-Testing 83% 82% 81% 80% 79% 78% 77% Content Lay Out Technical Quality Quality

Figure 12 The Result of Field Testing

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The attractiveness of the percentage difference was not significant by both the trial and each earns a percentage of ≥ 80%. It can be concluded that in general show trials assessment based on product quality is well worth the educator, small group and field.

5. Discussion Presentation of the results of this development aims to answer the problem formulation. The data presented is a description of a process of development, the results of the feasibility and validation of test results. Rating by subject matter experts in the form of tables and graphs. From the data validation results matter experts in each aspect namely the quality of the content aspect 1 percentage gain eligibility by 86%. In the second aspect of linguistic obtain eligibility percentage of 85%. In the third aspect of the feasibility and application get a percentage of 83%. In the fourth aspect of the visual display gets a percentage of the feasibility of 87%. In the fifth aspect of ease of use puts the percentage of eligibility by 85% and 6 models aspects of problem-based learning gain eligibility percentage of 90%. On average rating validator matter experts that the eligibility percentage of 86% with very decent criteria. Category very decent on the side of good material because the material content of problem-based learning, learning materials, and evaluation systems are in accordance with the content standards and in accordance with the syllabus of class XI physics. Media expert assessment by questionnaire the average percentage of the feasibility of the product is 93%, which is included in the category of very decent. Learning multimedia products is very feasible because based on the quality of content, enforceability, visual and sound aspects very well. There is a general indication of multimedia usage, problem-based learning (problem-based learning) that stimulates learners to think critically and understand the concept of learning as play an active role during the learning takes place. Part of problem-based learning (problem-based learning), as well as learning materials, are simulated so that there is a virtual experiment to increase the knowledge of learners. There are also pictures and videos clarify the concept of matter. Test the attractiveness by education professionals (teachers) earn an average percentage yield of 87%. Thus the developed instructional multimedia otherwise very attractive to use as a medium of learning for students. Based on the quality aspects of the material contained in accordance with the basic competencies and material to support the achievement of learning objectives. Aspects of multimedia display, the appearance of elements of layout and color selection on proportional and exciting multimedia, text, video presentations and interesting images, simulations presented efficiently to improve thinking and understanding of learners. The technical quality of multimedia can be used easily, is interactive and participatory. The language used in accordance with the development of learners and language rules. The next test of the attractiveness of the small group, the attractiveness of the response obtained an average 83% categorized as very attractive and the attractiveness of the field test to elicit a response by an average of 80% with a very interesting category.

Based on exposure to the research, development of multimedia-based interactive learning Lectora Inspirelectoras using problem-based learning models on the material optical instruments have a very decent quality as well as attractive to use learners, especially in class XI. Here is a graph of the results of either study or test the feasibility assessment attractiveness.

100% 90% 80% 93% 86% 87% 83% 80% 70%

Development Result

Figure 13 The Result of Development Results

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The result of this development in line with the results of previous development that received a very decent product rating as well as very interesting [36], This development differences with the previous development, in this multimedia development combined using a model of learning is problem-based learning. The implications of this study can be used in the multimedia learning process as a result of innovation researcher for learning interesting, effective and not monotonous. With the steps of problem- based learning models in multimedia can further optimize the active role of learners in the learning process.

Here are the steps of learning using problem-based learning models [37]: a. The orientation of learners to the problem (learners) In the first step, based on the phenomenon that is displayed in the multimedia, learners understand the problem and the conditions shown, observation, investigation of the condition of the problem and understand the purpose of learning.

Figure 14 Orientation of Students Against Eye Figure 15 Orientation of Students Against Problems Problems in Lup

b. Organize students to learn In the second step, the students as the problem, study the relevant reference sources in multimedia or other source material for discussion and problem resolution.

c. Helping independent inquiry and group In this step, the students plan to solve problems through experimentation contained in the multimedia (virtual experiment), discussion and division of tasks within the group, carrying out experiments and gather, analyze and conclude the data.

Figure 16 Organizing Students To Learn On Figure 17 Helping independent investigation and the Currency group of the eye

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d. Develop and present the work as well flaunt it In this step, learners show the workgroup discussions in class and are associated with knowledge and experience of everyday life. e. Analyze and evaluate the problem-solving process In this step, learners communicate with the friend's group, inter-group, and masters of their findings, receive feedback and communicate with friends group, inter-group, and teachers for its findings. Evaluate solutions and make conclusions and carry out the test questions on the menu to the evaluation questions.

Figure 18 The fourth and fifth steps of problem-based learning

Excess interactive multimedia Lectora Inspire is able to present a problem-based learning, interesting material good pictures, video and animation on optical devices, multimedia comes to the problems varied to test the ability of learners and multimedia is very practical because it is a computer software that can be stored in a compact disk and removable disk [38-39].

5. Conclusions And Suggestions 5.1 Conclusions Based on the results and discussion can be concluded that: 1) The study produced the product in the form of multimedia-based interactive learning Lectora Inspire model Problem Based Learning on the material optical instruments of class XI; 2) Quality and appropriateness according to the experts is very worthy of validation results in materials with an average percentage score of 86%, the percentage of 93% of media experts; 3) The attractiveness of the response by educators with an average percentage of 87%, the response of students to the attractiveness of the multimedia very attractive to the average percentage on a small scale and large scale were obtained an average score of the 83% and 80%.

5.2 Suggestions The advice to users and further research are: 1) Research and development need to be followed up again for research in the field of multimedia development better; 2) Multimedia-based interactive learning Lectora Inspire using Problem Based Learning developed can be used in schools as one of supporting learning and so helpful; 3) Multimedia-based interactive learning Lectora Inspire using Problem Based Learning only on the material optical equipment for eleventh class, then needs to be further developed for other materials with more varied content.

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[5] E. Leo Aldianto, Raafaldini, Mirzati, Susbandoyo & Dedy, Fitriana 2018 Pengembangan Science Dan Technopark Dalam Menghadapi Era Industri 4.0-Sebuah Studi Pustaka 68–76 [6] M. Yahya 2018 Era Industri 4.0: Tantangan dan Peluang Perkembangan Pendidikan Kejuruan Indonesia [7] C. Anwar, A. Saregar, U. Hasanah & W Widayanti 2018 The Effectiveness of Islamic Religious Education in the Universities : The Effects on the Students Characters in the Era of Industry Tadris: Jurnal Keguruan dan Ilmu Tarbiyah. 4.0 3 1 77–87 [8] M. I. Kola 2017 Technology Teacher Trainees ’ Lesson Planning Approach in South Africa : Room for Improvement 7295 [9] V. Nijlen, R. Vanderlinde, J. Tondeur, I. Devlieger, K. Aesaert & J. Van Braak 2015 Computers & Education The contribution of pupil , classroom and school level characteristics to primary school pupils ICT competences : A performance-based approach 87 55–69. [10] Suminto 2016 Efektivitas Model Pembelajaran Open Ended Dengan Media Power Poin Pada Materi 2 1 [11] C. Vieira, A. J. Magana, R. E. García, A. Jana & M. Krafcik 2018 Integrating Computational Science Tools into a Thermodynamics Course [12] R. Diani, Yuberti & M. R. Syarlisjiswan 2018 web-enhanced course based on problem-based learning (PBL): development of interactive learning media for basic physics II 7 105–116 [13] P. Sulistiyawati, D. P. Prabowo & Dimas Irawan Ihya’ Ulumuddin 2017 Perancangan Media Pembelajaran Berbasis Audio Visual Untuk Mata Kuliah Tipografi Pada Program Studi 69–80 [14] Irwandani, S. Latifah, A. Asyhari, M. Muzannur & W. Widayanti 2017 Modul digital interaktif berbasis articulate studio’13 : pengembangan pada materi gerak melingkar kelas X Jurnal Ilmiah Pendidikan Fisika Al-Biruni. 6 2 221–231 [15] A. N. C. Nugraha & A. Muhtadi 2015 Pengembangan Multimedia Pembelajaran Matematika Pada Bangun Sisi Datar Untuk Siswa SMP Kelas VIII 2 1 16–31 [16] S. Syahrowardi & A. H. Permana 2016 Desain Handout Multimedia Menggunakan 3D Pageflip Professional untuk Media Pembelajaran pada Sistem Android 2 89–96 [17] R. Sanjaya 2016 Multimdia Interaktif Pelatihan Service Excellent Menggunakan Pendekatan Story Based Learning 1 [18] A. Yahya & M. Mokhtar 2016 Interactive Animation Multimedia for Knowing the Words ( CV + CV ) for Student with Learning Disabilities ( Multimedia Animasi Interaktif Mengenal Suku Kata ( KV + KV ) untuk Pelajar Bermasalah Pembelajaran ) 4 1 1–6 [19] O. Hardiyanti 2017 Pengembangan Multimedia Pembelajaran Interaktif Menggunakan Teknik Dinamis Pada Mata Pelajaran Produktif Teknik Komputer Dan Jaringan Untuk Siswa Smk Kelas X 4 1 77–83 [20] A. Nurjanah, Suharyanto 2016 Pengembangan Media Pembelajaran Mandiri Fisika Menggunakan Lectora Inspire Pada Materi Fluida Statis 63–72 [21] Irwandani, S. Juariah 2016 Pengembangan Media Pembelajaran Berupa Komik Fisika Berbantuan Sosial Media Instagram Sebagai 5 33–42 [22] R. Wulandari, H. Susilo & D. Kuswandi 2017 Penggunaan Multimedia Interaktif Bermuatan Game Edukasi Untuk Siswa Sekolah Dasar 1024–1029 [23] D. S. Sari & K. H. Sugiyarto 2015 Pengembangan Multimedia Berbasis Masalah Untuk Meningkatkan Motivasi Belajar Dan Kemmpuan Berpikir Kritis Siswa 1 2 153–166 [24] Y. Ayyildiz & L. Tarhan 2017 Problem-based learning in teaching chemistry : enthalpy changes in systems Res. Sci. Technol. Educ. 5143 1–20, 2017. [25] T. Günter, N. Akkuzu & Ş. Alpat 2017 Understanding ‘ green chemistry ’ and ‘ sustainability ’: an example of problem-based learning (PBL) Res. Sci. Technol. Educ. 5143 1–21 [26] A. Halim, Suriana & Mursal 2017 Dampak Problem Based Learning terhadap Pemahaman Konsep Ditinjau dari Gaya Berpikir Siswa pada Mata Pelajaran Fisika 3 1–10 [27] Sulardi, M. Nur & W. Widodo 2015 Pengembangan Perangkat Pembelajaran Fisika Model Problem Based Learning ( Pbl ) Untuk Melatih Keterampilan Berpikir Kritis Siswa 5 1 802–810 [28] R. Rosidah, T. Wasonowati, T. Redjeki & R. Dwi 2014 Penerapan Model Problem Based Learning (PBL) Pada Pembelajaran Hukum-Hukum Dasar Kimia Ditinjau Dari Aktivitas Dan Hasil Belajar Siswa Kelas X IPA SMA Negeri 2 Surakarta Tahun Pelajaran 2013 / 2014 3 3 [29] M. Mas’ud 2014 Membuat Multimedia Pembelajaran dengan Lectora (Yogyakarta: Pustaka Shonif)

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[30] S. Prasetyo 2015 Pengembangan Media Lectora Inspire dalam Pembelajaran Sains di Madrasah Ibtidaiyah 4 2 [31] A. Rachmawati & Nurhayati 2016 Pengembangan Media Pembelajaran Berbasis Lectora Inspire Pada Mata Pelajaran Perekayasaan Sistem Radio Dan Televisi Untuk SMK Negeri 5 Surabaya 413–419 [32] N. D. Shalikhah 2016 Pemanfaatan Aplikasi Lectora Inspire Sebagai Media Pembelajaran Interaktif 11 1 101–115 [33] Sugiyono 2015 metode penelitian pendidikan (pendekatan kuantitatif, kualitatif, dan R&D) (Bandung: alfabeta) [34] Y. F. Lamapaha 2017 Pengembangan Lembar Kerja Siswa Berbasis Kontekstual Berorientasi Penalaran Saintifik Developing of Contextual-Based Student Worksheet Oriented to Reasoning Scientific 5 1 58–68 [35] L. Lindawati 2016 PengembanganBahan Ajar IPS Berbasis Kecakapan Hidup (Life Skill) Untuk Siswa Kelas V SD Tahun 2016 J. Penelit. Univ. Jambi Seri Hum. 18 1 68–77 [36] M. Astutik & P. W. Rusimamto 2016 Pengembangan Media Pembelajaran Multimedia Interaktif Berbantuan Software Lectora Inspire Untuk Meningkatkan Hasil Belajar Pada Mata Pelajaran Teknik Listrik Di SMK Negeri 2 Surabaya 107–114 [37] I. M. Dwi, H. Arif, K. Sentot 2013 Pengaruh Strategi Problem Based Learning Berbasis ICT Terhadap Pemahaman Konsep Dan Kemampuan Pemecahan Masalah Fisika 9 5 8–17 [38] Irwandani, Latifah, S, Asyhari, A, Muzannur, & Widayanti 2017 Modul Digital Interaktif Berbasis Articulate Studio’13 : Pengembangan pada Materi Gerak Melingkar Kelas X Jurnal Ilmiah Pendidikan Fisika Al-Biruni 6 2 221–231 [39] Saregar, A 2016 Pembelajaran Pengantar Fisika Kuantum dengan Memanfaatkan Media PhET Simulation dan LKM Melalui Pendekatan Saintifik: Dampak pada Minat dan Penguasaan Konsep Mahasiswa Jurnal Ilmiah Pendidikan Fisika Al-Biruni. 5 1 53-60

11 International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695

Reproduction of Multiculturalism in the Development of Information and Communication Technology at Islamic Higher Education Institutions in Indonesia

Abidin Wakano*, Saidin Ernas, Ummu Sai’dah Institut Agama Islam Negeri (IAIN) Ambon, Indonesia Corresponding Email: [email protected]

Abstract In the last decade, the concept of multiculturalism has become one of the ideas of diversity management that has emerged in Islamic campuses in Indonesia, especially those under the Ministry of Religious Affairs. This paper aims to describe how the dynamics of Islamic higher education institutions understand and apply the idea of multiculturalism in the development of Information and Communication Technology. Based on the qualitative studies carried out in three State Islamic Religious Higher Education Institutions in Indonesia, namely IAIN Ambon, UIN Sahid Jakarta and UIN Ar-Raniri Banda Aceh, two important things were found. First, although the idea of multiculturalism emerged from the historical experience of the Western world, it has been adapted as part of academic discourse on Islamic campuses because it is considered relevant to Islamic teachings on diversity. Second, the institutionalization of the idea of multiculturalism in academic systems and life can be seen in three models. The ordinary acceptance model because multiculturalism is not considered an important idea needed by the academic community on a campus, as in the case of UIN Ar-Raniri Banda Aceh. Meanwhile the symbolic acceptance model in which multiculturalism is adapted has been applied at IAIN Ambon, which has openly adapted multiculturalism in the vision and mission of the institution. The substantive model adopted by the academic community at UIN Syarif Hidayatullah Jakarta has the opportunity to internalize the idea of multiculturalism more strongly and deeply.

Keywords; multiculturalism, Islamic higher education institutions, information and communication technology

1. Introduction Indonesia has been destined as one of the most multicultural nations, consisting of various ethnic, religious, cultural, linguistic and social systems that can live together in a nation-wide life (Hugo, 2015: 259-280). Existing diversity must be maintained and cared for properly, given the development of information and communication technology today is eroding the diversity because it is misused by several parties. According to An'Amta and Mattiro (2017), in fact Indonesia is a phenomenon of pluralistic society that is difficult to find in any part of the world Based on the data, there are around 350 languages, 600 ethnic groups with their respective identities. There are also 6 official religions recognized by the state and hundreds of local religions and beliefs that still live in community systems in various regions. During the New Order regime, diversity in society was considered a potential conflict that was encountered in hegemonic ways. Especially, in the era of information and communication technology that is so fast. The state performed uniformity by imposing a single national identity (Gerring, Hoffman and Zarecki, 2018: 283-314). However, a number of communal conflicts that occurred in the latter half of the New Order (1998-2004), indicate the failure of the state in managing diversity and differences which had become social and political facts (Klein, 2016). So after the reform, the academic world in Indonesia also worked hard to find the concept of diversity management which is expected to be able to maintain the existence of diversity on the one hand, but also to strengthen and maintain national interests and integrity on the other (Harjatanaya and Hoon, 2020: 18-35). The process of finding the concept, some of which developed from the values of local wisdom that became the nation's cultural wealth, and some were adopted from theories and concepts that have developed in the social-political discourse in the Western world (Howard, Dickert, Owusu

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 and Riley, 2018: 497-514). The idea of pluralism, for example, which some time ago drew a lot of criticisms from several parties, because it was considered to nullify the meaning of truth and assume all religions are the same (Samsudin and Zakaria, 2017: 71-80) Another discourse which is then widely discussed in various seminar forums and adorned various academic works, is the idea of multiculturalism (multiculturalism), which has recently become a public discourse - as if replacing the pluralism discourse discussed earlier. The discussion on pluralism and multiculturalism became more prominent after the various sectarian conflicts that struck Indonesia after the 1998 reform (Hefner, 2019: 375-396). Its advocates consider that the fundamental values contained in multiculturalism are very urgent to be pushed into public awareness, and disseminated as the basis of political policy in managing diversity. In the context of religious life in Indonesia, multiculturalism is needed to build religious awareness that respects differences (Hakim, 2019: 18-29). Through multiculturalism, religions are given the opportunity to live and develop with their own uniqueness. The reciprocity of respect is based on knowledge and understanding of other religions and cultures without making one's own culture a single-hegemonic benchmark for other religions and cultures. This condition broadens the study of multiculturalism which is considered relevant to the socio-political conditions and development of information and communication technology in Indonesia and provides a conceptual framework that is sufficient to build a nation state on the diversity of religion, ethnicity and culture (Howell, Brown, Brumley, Bryant, Caughey, Cornell and Mhyre, 2018: 275-289). With the awareness of multiculturalism, a multicultural society will be able to carry out patterns of social relations with tolerance and peaceful coexistence while tolerating forms of disparity inherent in each member of the community (pro existence), not with the exception of religious disparity and religious orientation (Melikov and Skorodumova, 2019: 779-784; Wekke, 2016). A positive conception of multiculturalism has encouraged serious academic and intellectual discussion in higher education institutions, been used as seminar material, become the object of study in study centers, and has even adopted as an institution's vision and mission: government, civil society organizations, and even the vision of higher education institutions (Alfita, Kadiyono, Nguyen, Firdaus, and Wekke, 2019). It seems that Islamic higher education institutions also address this discourse. There are institutions that adapt openly and are institutionalized, although some are still in the process of limited intellectual discourse. Since the early 2000s, religious higher education institutions such as UIN (Stet Islamic University), IAIN (State Institute of Islamic Studies) and STAIN (State College of Islamic Studies) have begun to encourage ideas about Islam and Multiculturalism and the opportunities for institutionalization in Indonesia (Safitri & Efianingrum, 2020). There are at least three Islamic universities that intensely reproduce the idea of multiculturalism, namely Syarif Hidayatullah State Islamic University (UIN) Jakarta, Sunan Kalijaga State Islamic University (UIN) Yogyakarta and Ambon State Islamic Institute (IAIN). While in several other campuses such as UIN Ar-Raniri Banda Aceh, Multiculturalism has yet to be considered a necessary academic discourse. This phenomenon is an example of how Islamic higher education institutions in Indonesia try to find best practices from the process of reproduction of ideas of multiculturalism that are developed and how they are institutionalized in various academic policies, curricula and scientific atmosphere in Islamic higher education institutions in this country (Andriansyah, Taufiqurokhman, and Wekke, 2019: 413-424). Therefore, by comparing the phenomena of IAIN Ambon, UIN Syaruf Hidayatullah Jakarta and UIN Ar-Raniri Banda Aceh, this study aims to examine two important things. first, how Islamic Universities understand and develop the idea of multiculturalism, and second, how to institutionalize the idea of multiculturalism in the system and academic life in Islamic higher education institutions in Indonesia.

2. Methods To answer these two main questions, the authors have conducted a qualitative study (Rosenthal, 2016: 509-516) in three Islamic higher education institutions in Indonesia, namely; IAIN Ambon, UIN Syarif Hidayatullah Jakarta, and UIN Ar-Raniri Banda Aceh. All three have their own uniqueness and are expected to be able to give an idea of how the notion of multiculturalism in the

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 development of information and communication technology is understood and institutionalized in the academic tradition in the institutions. The three campuses were also chosen with the assumption of representing the profiles of Islamic higher education institutions from three main regions in Indonesia (East, Central and West). The data were collected through observation and interviews (Hammarberg, Kirkman and de Lacey, 2016: 498-501) with a number of informants in Ambon, Jakarta and Banda Aceh, from July through september 2019.

3. Results and Discussion 3.1. Study of Multiculturalism in the Development of Information and Communication Technology in Indonesia The study on multiculturalism has developed widely in Indonesia in the last two decades, especially after social conflicts that struck the country during the period 2000-2010, and the pace of development of information and communication technology that is often used as a tool for fighting sheep. Works by several Western theorists such as Will Kymlicka and Biku Parekh have become an important reference in the study of multiculturalism. Likewise is the note of Indonesianists such as Hefner (2019:375-396) who diligently studied the transformation of civil society, and encouraged the idea of multiculturalism as a political discourse of diversity. Since then, various studies on the idea of multiculturalism have become an important scientific discourse in various academic communities. If observed, the discourse on multiculturalism also briefly surfaced in Western countries. In Britain, debates about the urgency of multiculturalism in managing diversity are seen as providing a place for minority Muslim communities. Mondal's study (2016:3-24) explained the relevance of multiculturalism and universal values of Islam. In praxis, multiculturalism opens up space for minority Muslim communities in Europe to be accepted and recognized, even though it seems to make some conservative leaders uncomfortable. That is why Mondal urged the need for intensive study of Islam and multiculturalism in universities in Europe as one answer to the management of diversity in the future (Mondal, 2016: 3-24). A similar study of the need to develop multiculturalism values for Muslim minorities in India can also be found in the study of Krishan and Chauhan (2016: 283-302). In Indonesia, studies on multiculturalism are more dominated by multicultural education, which seems increasingly prominent. As seen in the study of Hanurawan and Waterworth (2016) on Multicultural Perspectives in Indonesian Social Studies Education Curriculum. Fattah's study and several other publications on multicultural education, sought to show the need to develop an education system that absorbs the values of multiculturalism. Likewise, various studies that discuss the relevance of multiculturalism to Islamic educational values can be found in the works of Azumardi Azra (2012:1-12), and Amin Abdullah (2014:21-24). These works attempted to offer cultural insights as an important part of the basics of Islamic education. In line with the studies above, this paper actually takes a different focus, namely mapping more broadly about the thought on multiculturalism developed in various Islamic higher education institutions, and how scientists and leaders of Islamic higher education institutions adapt the conception of multiculturalism in the education system in university. The spirit of Islam as a blessing for the universe presupposes the progressive understanding of inclusive understanding that encourages the Islamic higher education community to have its own perspective on multiculturalism, which can be productively used in the development of Islamic higher education systems, as well as in supporting national development As mentioned above, the development of multiculturalism developed in Indonesia is not something that emerges suddenly, without certain dynamics guiding it. As a theoretical construction, multiculturalism is presented as an ideological choice that demands the development of a civilized and democratic society. These processes must be seen as a movement of knowledge, politics and social struggle for each other to compete for space in the knowledge space on campus, in society, and in national life. In the context of the institutionalization of values, Piere Bourdieu in Sieweke (2014:22-42) has introduced the concept of habitus and realm to analyze social movements in an increasingly dynamic society, and in the midst of the rapid development of information and communication technology. Using Bourdeu's theoretical framework to analyze the

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 involvement of individuals in a social dynamic is needed to verify whether the adaptation of ideas of multiculturalism developed in Islamic higher education institutions in Indonesia occurs because of a free awareness or because it is subject to a dominant social structure, especially by actors in higher education that have certain powers. Ideas about social reproduction can be simplified in three keywords, actors, narratives and interests.

3.2. General Description of the three State Islamic Religious Higher Education Institutions in Indonesia The three higher education institutions made as objects in this study, namely the Ambon State Islamic Institute (IAIN), the State Islamic University (UIN) Syarif Hidayatullah Jakarta, and the Ar-Raniri Banda Aceh State Islamic University, are the State Islamic Religious Higher Education Institutions under the Ministry of Religius Affairs, each of which has its own dynamics and characteristics, especially with regard to the academic atmosphere and the institutionalization of multiculturalism ideas that are central in this study. In this section, we will introduce further about the three Islamic higher education institutions and developments to date. First, the Ambon State Islamic Institute (IAIN), one of the state Islamic religious colleges located in Ambon City, Maluku Province. The history of the establishment of the IAIN Ambon began with the establishment of the Sharia Faculty in 1982 and the Ushuluddin Faculty in 1983 and both were the Filial (branch) Faculty of IAIN Alauddin Makassar. In its status as regional faculties, these institutions tended to have limited space in anticipating the growing demands in the region. The government then issued a permit for IAIN Ambon to become the Ambon State Islamic College (STAIN) in 1997. As an autonomous institution, STAIN Ambon began opening 4 majors and 10 new study programs that continue to develop to date. In 2006 the STAIN Ambon was transformed into the Ambon State Islamic Institute (IAIN). Since the change in status, IAIN Ambon has begun to establish an institutional vision as an Islamic campus with a multicultural spirit. Many people praised the conception as an important distinction and positioned the IAIN Ambon in a row of Islamic higher education institutions in Indonesia. Although many are skeptical and do not agree with the choice. However, Hasbollah Toisuta, the Rector believed that multiculturalism is an objective choice to prepare the pillars of Islamic civilization in Maluku amid religious and ethnic diversity that had triggered conflict and violence. Therefore IAIN Ambon's vision is "Professionals in integrating Islam, science, culture and technology in a multicultural framework by 2032." Second, Syarif Hidayatullah State Islamic University (UIN) Jakarta, or commonly known as UIN Sahid, is one of the most popular Islamic higher education institutions in Indonesia. The campus is located on the outskirts of the Capital City, Jakarta, which is in the Ciptutat area that is part of the Tangerang City of Banten Province. UIN Sahid is an Islamic campus that has a long history and has alumni that have become prominent Muslim intellectuals and figures. Various intellectual thoughts and Islamic studies at UIN Sahid have influenced Islamic reform in Indonesia, even in the Muslim world. The campus was originally a Religious Affairs Department Academy in 1957 in Jakarta, and was only established as an IAIN in 1960. During the leadership of the Rector Prof. Dr. Harun Nasution (1973-1984), IAIN Syarif Hidayatullah Jakarta was known as the Campus of Reform because he made a lot of reforms on Islamic thought, although it tended to be controversial, such as the inclusion of philosophy courses in the curriculum and sending IAIN Syarif Hidayatullah Jakarta lecturers to study in Western countries. During this period IAIN Jakarta also held the first Postgraduate Program in Indonesia. This development began to be intensified during the leadership of Prof. Dr. Azyumardi Azra, MA. in 1988 with the concept of IAIN with wider mandate which became the foundation of the formation of the State Islamic University of UIN Syarif Hidayatullah Jakarta in 2002. In order to develop its institution, UIN Sahid Jakarta Jakarta has set its vision "to become a world-class university with the integration of scientific, Islamic and Indonesia-related studies." This goal seems to continue to be realized by the academic community at UIN Sahid Jakarta. Integrating science, Islam and Indonesian-ness is a key word that continues to be pursued, as well as being committed to preparing students to become citizens and members of the community with

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 competitive academic, professional and or vocational abilities and can develop Islamic religious studies, science and technology , and arts to improve people's lives and enrich national culture. Third, the Ar-Raniri State Islamic University (UIN) is one of the Islamic higher education institutions located in Banda Aceh, Nangroe Aceh Darussalam Province, a province that has a very strong Islamic history, and is the only province in Indonesia that gets privaledge to impose a limited Islamic law. The history and socio-religious conditions in the country which is commonly referred to as the "Veranda of Mecca" also brought new changes to the scientific and religious developments in Aceh. UIN Ar-Rani was originally a Branch of IAIN Sunan Kalijaga Yogyakarta, and then stood alone as the Ar-Raniry IAIN Banda Aceh in 1963. In 2013, when IAIN A-Raniri celevrated its 50th anniversary, this largest Islamic College in Aceh changed its face and name from Institutut to Ar-Raniri Banda Aceh State Islamic University. After becoming a university, UIN Ar- Raniri began to open various faculties and fields of science and technology studies, such as the Faculty of engineering, the Faculty of Mathematics and Natural Sciences, and the Faculty of Psychology. Today, UIN Ar-Rani has become one of the leading universities in Aceh Province. As a large and influential Islamic higher education in Banda Aceh, UIN Ar-Raniri has established its institutional vision "As a Center for Contemporary and International-Level Islamic Studies." In this context, Ar-Raniri seeks to be a superior university in the development and integration of Islamic studies, science, technology and arts. "Similar to UIN Sahid Jakarta, integration is the key word in scientific development at this University, and is expected to inspire the entire academic process and scientific atmosphere that develops there. Based on the Academic Guidelines of UIN Ar-Raniry in the Academic Year of 2017/2018, the scientific paradigm of UIN Ar-Raniry is "Fricatization of Science", which is ontologically, epistemologically, and axiologically related to scientific integration. However, the process of integration or fricatification of science is still continuing to look for forms. Fricatification of more sciences is displayed through introduction of the sciences and technology sciences.

3.3. Academic Atmosphere and the Idea of Multiculturalism Based on Information and Communication Technology In the context of multicultural religious life in Indonesia. The role of the state Islamic higher education community is to build moderate diversity as part of the awareness of multiculturalism. It broadens the study of multiculturalism in Islamic higher education institutions. This section will show how the three Islamic religious colleges of the country develop a spirit of multiculturalism with various dynamics in the development of information and communication technology. First, multiculturalism is institutionalized in the form of the university's vision and mission (Modood, 2010: 157-170). This was, for example, done at IAIN Ambon. The multiculturalism discourse that develops in Ambon, is a conception developed based on a collective awareness of the social reality of the multicultural Moluccan people. Moreover, religious conflict in the Moluccas during 1999-2004, has provided valuable lessons on the need to find models of religious development that are in line with the conditions of society. The idea of the need for a spirit of multiculturalism in the development of academic systems at IAIN Ambon, began around 2012. In various peace seminars held at IAIN Ambon, multiculturalism has been discussed in depth. In 2013 a meeting was held to strengthen the vision and mission of IAIN Ambon, which was realized by various parties in Maluku who then formulated their vision as, "To become professional in integrating Islam, science, culture and technology into multicultural relations in 2032." Involving many experts to formulate and complete the concept. The idea of multiculturalism was then realized with a textbook on "Introduction to Multiculturalism," written by a number of IAIN Ambon lecturers. At the end of 2017, IAIN Ambon invited Prof. Amin Abdullah, an Islamic studies expert of UIN Sunan Kalijaga Yogyakarta to discuss and comment on the draft of the book before being printed as an official document and taught in all classes at IAIN Ambon. In general, the multicultural transformation at IAIN Ambon can be seen in several ways. First, curriculum transformation as explained above, both formally and informally. The spirit of multiculturalism is considered to frame all scientific study programs at the Institute. Second, the spirit of multiculturalism is also understood as a new, more progressive view of the relationship

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 between faiths. For example since since 2015 non-Muslim guest lecturers began to teach at IAIN Ambon: Prof. Max Tukang and Prof. Alohiab Watloly of Pattimura University Ambon, Dr. Lies Marantika of the Moluccan Indonesia Christian University of (UKIM), and Dr. Yance Zadrak Rumahuru of the Ambon State Christian Religious Studies Institute (IAKN). The lecturers at IAIN Ambon were also given permission to help teach at the Ambon State Christian Religious Studies Institute. At the same time, in 2017 IAIN Ambon began to admit non-Muslim students. Six students from the TVRI Molucca office were accepted as students in the Department of Islamic Journalism at the Faculty of Usuluddin and Da'wah. Third, multiculturalism also changes the perspective of the IAIN Ambon academic community on the differences in religious understanding which are well accommodated at the Institute. For example, differences in schools od thought, differences in religious thought, social organizations to political views. This can be seen in the debate held by a group of lecturers when there were rumors about prohibition of wearing niqab at IAIN Ambon, which was personified as the uniform of several radical groups in Indonesia. Many lecturers regretted that the IAIN Ambon had to forbid female students from wearing niqab as practiced by UIN Sunan Kalijaga in Yogyakarta. This contradicts the basic principles of multiculturalism that respects differences, including differences in dress choices for a Muslim, unless there is a connection between niqab and radicalism and violence at IAIN Ambon. One of the research centers at IAIN Ambon which is the center of multiculturalism studies is Ambon Reconciliation and Mediation Center (ARMC), an institution that is concerned with the development of multiculturalism at IAIN Ambon. Various seminars, discussions and FGDs have been conducted to promote Islamic values and multiculturalism. ARMC are building partnerships with reputable national and international institutions such as Indonesian Netherland Moslem and Christian Relations (INMCR). ARMC also cooperates with the Center for Islamic and Community Studies (PPIM) of UIN Syarif Hidayatullah Jakarta, to organize the Interfaith Youth Camp and to work with the Habibi Center to prevent radicalism. Second, internalizing the values of multiculturalism in the academic atmosphere even though it does not literally put forward the formal concept of multiculturalism (Portera, 2010: 26-44). This can be seen in the phenomenon of UIN Sahid Jakarta. At UIN Sahid Jakarta, multiculturalism is not institutionalized as the institutional vision, but prevails in Islamic thought and studies developed at the campus. For example, this can be read in the book "Islamic Deconstruction of the Ciputat School of Thought" written by a number of Islamic intellectuals from UIN Sahid such as Nurcholish Madjid, Azyumardi Azra, Komaruddin Hidayat, Fachry Ali, etc. The publication of the book "Islam Mazhab Ciputat" as an important publication about how Islamic intellectuals from UIN Sahid Jakarta view the need for reform of multicultural, social and religious life in Indonesia. Abudin Nata in his article "Islam of the Ciputat School of Thought which is recognized at the National and International Level" stated that the Islam of Ciputat School of Thought is a combination of normative, theological, sociological, historical and moral-spiritual aspects of Islam which gave birth to a unique Islamic view of the UIN Ciputat community. Harun Nasution was the main character behind what was later referred to as the Islamic School of Thought of Ciputat. While Nurcholish Madjid and Azumardi Azra were the first generation of IAIN Syarif Hidayatullah who adopted Harun Nasution's ideas and introduced the ideas of Islamic modernism with all its variants. Azyumardi Azra is one of the main intellectuals at UIN Sahid who has written and produced works on multiculturalism. He writes books, scientific articles, or opinions in various media to promote multiculturalism as a conceptual solution in managing diversity in Indonesia. In an introduction to the book Religious Education with Multicultural Insights by Zakiyuddin Baidawi (Lecturer of UIN Sahid), Azyumardi Azra wrote that multiculturalism is an imperative of civilization, because multiculturalism believes that every culture has significance and values so that it gets a place and respect as other cultures. Another important thing is how to develop multiculturalism to develop in the broad academic life at UIN Ciputat. Multiculturalism at UIN Sahid Ciputat is not explicitly approved in the institutional vision and mission. However, the long experience of Islamic studies from Islamic intellectuals graduating from UIN Sahid Ciputat, the spirit of multiculturalism has been internalized and adopted in academic practice. For example, in a postgraduate course one subject is

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 approved by lecturers from various scientific backgrounds, and developed. All of that shows the power of multicultural demonstrations at UIN Sahid. It also attracted many non-Muslim students to continue their studies at UIN Sahid Jakarta. The number of non-Muslim students at IAIN Jakarta is currently estimated at around 50 people, many of whom are from abroad. UIN Jakarta allows all groups, including non-Muslims, to study at the UIN Jakarta campus. At present at UIN Sahid Jakarta, non-Muslim students are not only Christians, but also Buddhists and Confucians. UIN Sahid Jakarta also often invites guest lecturers from various countries, from various scientific and religious backgrounds. They all must provide new insights about scientific developments on campus. The development of Islamic thought and multiculturalism has also occurred in a number of study centers at UIN Sahid Jakarta. The Center for Islamic and Community Studies (PPIM) is one of the institutions at UIN Jakarta which has a concern on the development of a democratic society. PPIM published numeous research and study results about Islam and local values, multiculturalism, reactualization and transformation of religion into social, political and economic life, coupled with the strengthening of democracy, gender, human rights, and ideas about Islam and civil society, illustrating the discourse of Islam that has developed as a dynamic. In addition, there is also a study center called the Center for the Study of Religion and Culture (CSRC) of UIN Jakarta. The CSRC builds an Islamic perspective that is rooted in Islamic traditions, modernity, and Indonesian-ness and positively actualizes the teachings, values and ethics of Islam in the life of the Muslim community, so that they can increase their role in socio-cultural life constructively. One of the focus programs at the CSRC is dialogue between cultures, religions (pluralism) and democracy. Third, the development of multicuralism discourse (Tremblay, 2019: 15-53) at UIN Ar-Raniri Banda Aceh has not been running well. The Islamic environment which is dominated by the needs of the implementation of Islamic Sharia in some social aspect, have changed the Islamic discourse at UIN Ar-Raniri in recent years. There are not enough books or scientific publications that describe the tendency of the academic community to promote multiculturalism as the main idea in Ar-Raniri. Masterpiece works by UIN Ar-Raniri lecturers specialized in Acehnologi, Islamic Geography, Thought Reconstruction, Sovereign Customary, etc., have not fully described multiculturalism in the Province. Even so there are some works that discuss and allude to Aceh in the context of multiculturalism, especially about multicultural education. Mumtazul Fikri, one of the lecturers who wrote about multicultural education, said that the condition of Aceh with a strong Islamic influence created a kind of religious hegemony. So that studies of interfaith dialog are lacking. Interfaith tolerance and interfaith relations issues have not been considered urgent themes to be discussed, or become academic studies which are developed in academic discourse. That is why we lack the studies on multiculturalism, or works that allude to the development of Aceh in the context of multicultural society. However, several important events concerning tolerance, majority and minority relations in the midst of the enactment of Islamic law in Aceh, have become the subject of discussion among UIN Ar-Rani lecturers, especially when the Setara Institute released survey data in 2018 which stated that Banda Aceh was among the three most "intolerant" cities in Indonesia, where Banda Aceh was ranked second lowest. The findings led to widespread protests, especially from the group of scholars including some lecturers from UIN Ar-Raniri. Yusran, an Acehnese cleric who is also the Chairperson of the Indonesian Intellectuals and Young Ulema Council (MIUMI) who is also the Chairperson of the Aceh Da'wah Council and a Member of the Association of Ulama and Da'i Southeast Asia, said he rejected the findings of the Setara Institute. This survey is not supported by valid data and facts. This is clearly a public deception. This is tantamount to accusing Islamic law which has been enacted in Aceh, which has created intolerant life in Aceh, especially in Banda Aceh as the capital of Aceh province. Of course this survey has hurt the hearts of Muslims in Aceh, especially in Banda Aceh. However, the findings of the Setara Institute began to encourage some lecturers at UIN Ar- Raniri to discuss whether the application of Islamic law has caused certain resistance to minorities. As reflected in the works of Mumatazul Fikri in his paper on "Persuasive Islam and Multiculturalism in Aceh: Efforts to Reconstruct the Implementation of Islamic Sharia-based Education." Mumtazul who began to pursue multiculturalism issues and conducted research on

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 minority groups in Aceh also published another article entitled "Islamic Sharia and Educational Discrimination against Non-Muslims in Aceh." In his paper Mumtazul Fikri encouraged the need for persuasion in carrying out Islamic law and paying attention to minority rights in the context of the implementation of Islamic law in Aceh. Mumtazul Fikri wrote: "…sharp criticism of the implementation of Islamic law in Aceh, that government policies must guarantee diversity in people's identities, and legal regulations must be able to protect all elements of society. And policies with one-sided interpretations will actually push away the achievement of these policies. So should the question arises, why hasn't the Islamic Sharia in Aceh found the right momentum in changing the character of the Acehnese people to accept Islam as their way of life? The mistake does not lie in Islam and the concept of Sharia it contains. However, the approach to the application of Islamic law has not been able to touch the hearts of the people of Aceh. So in this context, Aceh needs a persuasive conception of Islam that is able to learn by heart and embrace the diversity of cultures in society." For UIN Ar-Raniri academics such as Mumatazul Fikri, there needs to be a more intensive study of Islam and multiculturalism to re-establish Islamic law in Aceh in the increasingly modern life of Acehnese society. Otherwise, Islamic law will be a mere political instrument of law, and does not have a more tangible impact on Islamic civilization. It has also received the attention of many parties that the development of Islamic law needs to address the existence of human rights which have become universal values.

3.4. Observing Multiculturalism Development in State Islamic Higher Education The development of the discourse on multiculturalism and how the institutionalization process in the three Islamic higher education institutions raised in this study shows several facts about how the issues of citizenship have been understood, discussed and developed in different contexts. The internal dynamics of Islamic higher education, the social context of society and other interests have altered the discourse. This section will discuss these dynamics by using the framework of Piere Bourdeu's social reproduction theory and in certain contexts Anthony Giddens about agencies to uncover actors, narratives and interests related to multiculturalism discourse in Islamic higher education institutions. In other words, this section will show how multiculturalism is understood by actors in higher education institutions, campaigned or socialized as academic narratives and subsequently used for various purposes (Sieweke, 2014:22-42; Ripero-Muñiz, 2020: 65-92).

3.4.1. Multiculturalism Narrative Discourse in Islamic Higher Education The narratives of multiculturalism in Islamic higher education institutions are a new idea that grows along with awareness of the plurality of Indonesians from Sabang to Merauke. This awareness demands diverse academic reflection from the Islamic higher education community. Of the three higher education institutions, it can be seen how the discourse of multiculturalism is understood. First, multiculturalism is understood as a Western idea, so it needs to be carefully adapted (Dauvergne, 2019: 1-16). The history of multicultural concepts produced in the context of traumatic tensions in the West, for some, does not reflect Indonesia's sociological conditions. This suggests that some conservatives in Islamic higher education institutions in Indonesia view multiculturalism as a product of Western thought that must be handled carefully, especially in an Islamic society that has merged all aspects of differences in Islamic brotherhood (Keller, 2020: 180-196). Multiculturalism is considered a Western ideology which can disintegrate the unity of the people over dangerous primordial diversity. This view makes many high-level Islamic groups, such as in UIN Ar-RANIRI, who are quite careful in making multiculturalism a solution in the development of Islamic society, especially in Aceh where the community is quite homogeneous, the idea of multiculturalism would, for some people, weaken the cohesiveness of the community that has been built in the construction of Islamic law. Second, multiculturalism has been understood as an idea that is relevant to Islam (Alizadeh, 2019). Since the Indonesian Ulema Council (MUI) issued a fatwa forbidding Western ideas, such as secularism, pluralism and liberalism which are considered to destroy the religious understanding of Indonesian Muslims, the study of Islam and multiculturalism or Islamic multiculturalism

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 education has become a trending topic in research conducted by lecturers (Thio, 2019: 1007-1034). at Islamic higher education. For example the study by Azyumardi Azra and intellectuals of UIN Sahid Jakarta generally stated that multiculturalism was in line with the history of Islam, as elegantly practiced by Prophet Muhammad and his Companions in the period of Medina. Even at that time a fundamental treaty emerged which came to be called the "Medina Charter" which regulates diversity in the small country of Medina. In an article Azra wrote: “Historically, multicultural life is not something new for Muslims. Since the early days of Islam and more specifically in the post Rashidun Caliphate period, the rapid growth of Muslims in various regions of the world was at the same time involved accommodation and conflict with local realities which, thanks to the presence of Islam and Muslims, were also increasingly multicultural. This reality is increasingly apparent when political power that crosses various cultural regions is in the hands of Muslims since the Umaiyah Dynasty, the Abbasids in Baghdad and Andalusia, the Ottomans, Moghul, and so on to Southeast Asia”. The same was stated by other Islamic higher education intellectuals, such as Nur Syam of UIN Sunan Ampel Surabaya. In his works, the Challenge of Multiculturalism in Indonesia, from Radicalism toward Nationalism (2009), Nur Syam said that Islam views diversity as a necessity (sunnatullah) that applies to everything related to the world and everything in it. Then the difference, diversity, heteregonity, and whatever the name and shape is a reality that is inevitable. Efforts to force uniformity are contrary to the basic character of Islam (Nugraha, 2019: 98-112). Studies on multiculturalism in Islam brought many academics at Islamic higher education to the conclusion that multicultural discourse is not a new discourse in Islam, where Islam itself is built on diversity. Third, multiculturalism is understood as an idea that is needed in Indonesia. Idonesia is a large country that has been destined as a pluralistic society, both in terms of religion, ethnicity and culture. This country occupies a vast geographical area, consisting of 17,000 large and small islands that stretch between two continents namely Australia and Asia and two giant oceans namely the Indian Ocean and the Pacific Ocean. So it is not surprising if Indonesia has long been a melting pot for various races, religions, political ideologies, and various other interests. Based on historical facts and the multitude of anthropological and sociological facts on Indonesia, many Islamic intellectuals at Islamic higher education later saw the need for Islamic studies on diversity. Experts such as Azyumardi Azra, Nur Syam, Mashuri and several others then offered the idea of Multiculturalism in strengthening the Pancasila national political ideology to overshadow various forms of diversity in Indonesia, although the concept of multiculturalism is seen as a new discourse, especially in Indonesia, when compared to the issue of pluralism whose various theories have developed relatively well established. Its proponents see multiculturalism as important to continue to be pushed into public awareness, considering that Indonesia is a country whose people are very multicultural, especially in terms of ethnicity and religion. A configuration that must be maintained so that it can be a positive potential for national development, not the other way around which is the potential for conflict (Ashley, and Barnes, 2019: 169-197). This is the concern of Islamic higher education like IAIN Ambon, which has developed multiculturalism as its vision and mission, because academics there have experienced firsthand, how diversity was not managed wisely, resulting in social conflict in the Moluccas for several years.

3.4.2. Actors’ involvement in the Multiculturalism Campaign The idea of multicularism that is growing in Islamic higher education institutions is also very much determined by the intellectual struggle of the leaders of the institutions and senior lecturers who have considerable influence in the local higher education institutions (Wekke and Mokodenseho, 2017). Higher education leaders who have a broad understanding of the concepts of diversity generally have a tendency to mainstream multiculturalism themes in the academic discourse on their campuses. We can find this evidence at the IAIN Ambon’s case where the leadership of the institution supports the mainstreaming of the idea of multiculturalism. This phenomenon did not take place suddenly because, a figure like the Rector, Dr. Hasbolah Toisuta, has a fairly good intellectual reputation and has long been engaged in issues of diversity, peace, conflict and civics. Hasbollah

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Toisuta also holds a Doctoral degree from UIN Sunan Kalijaga Yogyakarta in the field of Islamic Studies. Many of his works are related to issues of conflict and peace in the Moluccas. One of his famous books is "The Collapse of Our Baeleo" which recounts the impact of the conflict on local wisdom and brotherhood in the Moluccas. Rector Hasbollah himself was one of the exponents of the 2002 Malino Agreement, an agreement between Muslim and Christian leaders who ended the religious conflict that occurred in the Moluccas during 1999-2002 (Kadir, 2019: 344-359). Rector Hasbollah was supported by a number of lecturers such as Mohdar Yanlua, Ismail DP, Abdullah Latuapo, as well as progressive young lecturers at IAIN Ambon such as Abidin Wakano, Abubakar Kabakoran, Abdul Manaf Tubaka, Saidin Ernas, etc., who had been engaged in discourses on diversity and peace-building in the Moluccas. Like Hasbollah, lecturers who write and study a lot about multiculturalism come from educational backgrounds in social science and Islamic studies with a strong tradition of research on diversity issues. Since he became Rector of IAIN Ambon in 2013, Hasbollah invited experts such as Robert Hefner, Azyumardi Azra, Amin Abdullah, Fuad Jabali and several others to discuss the idea of multiculturalism at IAIN Ambon. The intellectual discourse encouraged the idea to make a multicultural theme at IAIN Ambon mission and vision. The same thing can also be found in the development of intellectualism at IAIN Sahid Jakarta. The idea and Islamic thoughts of the Ciputat School which was explored, formulated and developed by various intellectual figures in Ciputat, can be channeled through various ways, because it is supported by university leaders in the reformist and progressive UIN Sahid. The 6th Rector of UIN Sahid (1973-1984) Harun Nasution, was a a par execelence graduate of Western education. He was a promonent academic, intellectual, thinker, philosopher and Muslim figure. In his position as an actor and lecturer, Harun Nasution carried out reform n the curricula at IAIN Sahid and made various changes in academic culture gradually. After his era, Nasution succeeded in passing the reins of leadership to a number of highly progressive second generation intellectuals such as Azyumardi Azra (Rector of two terms, 1998-2002/2002-2006) who personally paid attention to the development of Islamic ideas and multiculturalism. Azyumardi Azra's educational background from the prestigious Columbia University campus in the United States has gave him the capacity to develop Islamic thought and Islamic social history in Indonesia. In the Azyumardi Azra era many study centers were established which were at the forefront of the dissemination of ideas in an external context. Various international and national conference activities were held to discuss the issues of multiculturalism, minority protection, conflict and peace. The same thing was carried out by the Rector Komarudin Hidayat who is also a progressive Islamic thinker in Indonesia who developed a lot of philosophical thinking from the Turkish Angkara University. Komarudin continued Azyumardi Azra's thoughts in various university policies, while Azyurmardi himself continued to disseminate his knowledge in various works. Although UIN Sahid Jakarta does not explicitly include the issue of multiculturalism in its vision and mission in the form of various academic practices, it requires internalization of multiculturalism itself. Such as the acceptance of non-Muslim students in significant numbers, egalitarian patterns of education and teaching, to respect the various schools and thinking that developed at UIN Sahid. As for the case of UIN Ar-RAniri Banda Aceh, it can be seen that the development of studies on multiculturalism and its desemination is still not running well. Aside from the fact that this issue is not considered contextual with the socio-cultural Acehnese society that is homogeneous in religion and ethnic identity, it is also because the intellectual actors who are leaders at UIN Ar- Raniri are not academics who have a strong background in the fields of Islamic studies, philosophy and civics studies. So various campus policies do not open space for studies that intersect with multiculturalism and its dissemination to the public. This can be observed in the lack of studies on multiculturalism conducted here (Robbins, Robbins and Frailey, 2019: 107-121). Some lecturers who pursue issues on pluralism, multiculturalism and politics are still limited. They are not key actors who have influence in the UIN Ar-Raniri environment. Even in the case of bullying of Dr. Rosnida Sari, who was considered to have misled UIN Ar-Raniri students for taking them to study in a church in Banda Aceh, could not be seen in the defense of the progressive lecturer.

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It can be widely seen that the actors involved in the institutionalization of education in Islamic higher education institutions such as in the case of IAIN Ambon and UIN Sahid Jakarta, have the same profile. They pursue the study of philosophy and social science which is the basis of multiculturalism that has developed so far. The context of habitus plays an important role here. Refers to habitus, a cognitive structure through which actors digest reality. Actors use habitus to relate to social reality because it has been equipped with a series of internal schemes that they use to understand, understand, appreciate, and evaluate the social world. This scheme is related in such a way as to form a cognitive structure that provides a framework for individual actions with others in their daily lives. Educational background, career, intellectual social space, works, etc., form a scientific habitus that determines how the actors at Islamic higher education promote or adopt certain views (Asfiati and Wekke, 2019: 2604-2608). These views eventually become the atmosphere and form the mainstream. Thinking about multiculturalism or about diversity becomes awareness that is disseminated in various forms of activities (Abaszadeh, Moinzadeh and Eslami- Rasekh, 2019: 52-68). That is why Bourdieu sees habitus as a key to social reproduction because it is central in promoting and regulating the practices that shape academic life at IAIN Ambon and UIN Jakarta. Whereas in the case of UIN Ar-Raniri, such habitus has yet to be established so that it is unable to form a scientific atmosphere of multiculturalism that develops on the campus (Lin, 2020: 25-51).

3.5. Comparative Analysis of Institutionalized Model of Ideas of Multiculturalism in the Age of Information and Communication Technology Analysis of the multiculturalism discourse that is developed as well as the actors and various institutional interests that stand behind the promotion of the idea of multiculturalism, shows that the choice of discourse and social context in the era of the development of information and communication technology largely determines the acceptance or rejection of multiculturalism ideas that continue to reproduce in academic spaces in each Islamic higher education institutions which is the subject of this study. These differences are called the institutionalization model of the idea of multiculturalism in Indonesia. This study demonstares three models, the IAIN Ambon model, the UIN Sahid Jakarta model and the UIN Ar-Raniri Banda Aceh model. First, Ambon's IAIN model is a situation where multiculturalism is symbolically expressed, explicitly and clearly stated in the university's vision. IAIN Ambon's vision which states "Being professional in integrating Islam, science, culture and technology in a multicultural framework by 2032," is a symbolic statement that continues to be fought for in various aspects. Although until now, multiculturalism has not been translated more broadly in all intellectual activities on campus, multiculturalism can be called a symbol of scholarship and academic behavior. In the future for the acceptance of interfaith students, acceptance of interfaith lecturers will be a challenge for the institutionalization of multiculturalism, as part of developing the vision and mission of the Ambon IAIN as a multicultural campus in Indonesia. Ambon's IAIN must continue to show commitment to multiculturalism, not only academic discourse, or included as a curriculum in the review process, but also developed as an important part of institutional policy and disseminated to the wider community. The multiculturalism development model in IAIN Ambon must shift from the isolationist multiculturalism model. This model illustrates the existence of a plural society whose cultural groups primarily seek to build equality, but still maintain a dominant culture in the community. So the idea of internalizing the idea of multiculturalism in IAIN Ambon needs to be reformulated either in the normative provisions of the campus, or other provisions that give freedom to all groups to maintain or develop their culture and existence. Likewise, groups that may be minorities are not abandoned, but accommodated. Second, the UIN Syarif Hidayatullah Jakarta model in which multiculturalism is internalized in academic culture. The reproduction of the idea of multiculturalism at UIN Sahid Jakarta is not adapted symbolically, for example in the statement of vision and mission, as developed in IAIN Ambon. But the actors at the campus are able to internalize the spirit and values of multiculturalism in academic life and policy dissemination. The UIN Jakarta Academic Community is capable of reintegrating science at the level of ontology, epistemology and axiology so that there is no longer any dichotomy between general and religious sciences. Likewise, it articulates the teachings of

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Islam that is rahmatan lil Al-lamin (blessings for all creations). UIN Jakarta has a very large community of students and lecturers from various religious communities. Multiculturalism developed at UIN Jakarta is exactly what Azyumardi Azra --rector and main leader of UIN Sahid Jakarta for almost a decade-- initiated, namely cosmopolitan multiculturalism. Such understanding of multiculturalism has been successfully translated as a way to build a plural community that seeks to eradicate cultural boundaries altogether to create a society where each individual is no longer bound to a particular culture, instead freely engaging in intercultural experiments and at the same time developing each other’s cultural life. As a large Islamic campus located in the capital city Jakarta, UIN Sahid Jakarta seeks to position itself as a modern Islamic campus. They develop inclusive ideas that reflect a deep understanding of diversity that has been referred to as sunnatullah. So at UIN Sahid Jakarta, contreversial ideas often emerge, such as the idea of Islamic secularization in the style of Nurkholis Madjid. Third, the UIN Ar-Raniri Banda Aceh model, where the ideas of multiculturalism do not seem to develop, either in the form of discourse or policy practices. The works on multiculturalism, the results of research and books at the Islamic Campus located in the Sharia Province show that multiculturalism is not a mainstream issue in academic discourse there. The idea of multiculturalism is actually accepted by the academic community, but academic actors at Ar-Raniri, such as the rector and lecturers, do not consider multiculturalism as an academic idea that needs discourse space in Aceh. Moreover, the Province of Aceh is considered a country that implements Islamic law so that there is religious homogeneity. Islam is the dominant narrative in Aceh and as such, minority communities must respect Aceh's profile as the dominant Muslim region by implementing Islamic law in Indonesia. In a number of interviews, the actors on the Ar-Raniri campus several times mentioned that multiculturalism was not the focus of study, because what was very urgent at the moment was how to strengthen the idea of Aceh as a sharia state. UIN Ar-Raniri as the largest Islamic campus in Aceh must contribute to the strengthening of Islamic law. The Sharia Faculty of UIN Ar-Raniri has become a "kitchen" that helps formulate various concepts of the development of Islamic law which will be disseminated to the public (government and society). Research on Islamic law, Islamic education, Islamic history seems to be the dominant narrative. The UIN Ar-Raniri phenomenon shows that in the context of the institutionalization of multiculturalism on campus, it is still trapped in what is called isolationist multiculturalism. Isolationist multiculturalism is the opportunity of various cultural groups in society to carry out their lives independently and not be too involved in interaction (Wardi, Ismail, Zainollah, and Wekke, 2019). In the literature on multiculturalism, it is often exemplified as a society that exists in a "millet" system in the Turkish or Amish Ottoman community in the United States. This group accepts diversity, but at the same time tries to maintain their culture separately from other communities.

4. Conclusion This study shows that multiculturalism in the development of information and communication technology has been institutionalized in Islamic higher education institutions in Indonesia, despite the different contexts. Thus there are two important things concluded to answer the problems in this study. First, multiculturalism has become a serious academic and intellectual conversation in Islamic higher education institutions in Indonesia, as reflected by IAIN Ambon and UIN Sahid Jakarta. Multiculturalism is understood as a discourse that is in line with and relevant to the spirit of Islam in viewing diversity. In multiculturalism, there are key values such as respect for differences, human equality, and tolerance which are not only relevant to Islam but become basic values in Islamic teachings. Although this idea came from the West, it is considered one of the important concepts in building a harmonious and peaceful social life in Indonesia. Therefore, in the last few years, multiculturalism has become a seminar themes and object of research in study centers, and even adopted as the vision and mission of Islamic higher education institutions . Second, the institutionalization of the idea of multiculturalism in the system and academic life in Islamic higher education institutions in Indonesia can be seen in three models. The ordinary acceptance model because multiculturalism is not considered an important idea that is needed by

International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 681-695 the academic community at Islamic campuses, as in the case at UIN Ar-Raniri Banda Aceh. While the symbolic acceptance model in which multiculturalism is adapted as applied in IAIN Ambon, which has openly adapted multiculturalism in the vision and mission of the institution. However, this symbolic model has weaknesses, because if actors and the local academic community cannot internalize the values of multiculturalism in the academic life, it will tend to get stuck on what experts call isolationist multiculturalism, as can be observed at UIN Ar-Raniri Banda Aceh. The substantive model adopted by the academic community at UIN Syarif Hidayatullah Jakarta has the opportunity to internalize the idea of multiculturalism more strongly and deeply. In this substantive model, multiculturalism is explicitly not institutionalized, but rather its values live and are practiced in academic activities and the overall atmosphere of the university. Certainly it would be better if the symbolic IAIN Ambon model could be combined with the substantive model of UIN Sahid Jakarta. This phenomenon shows that the strengthening of multiculturalism must continue to be bult in Islamic higher education from being merely symbolic to being substantive. Multicultural-based Islamic education in Islamic higher education institutions will strengthen the highest respect for human dignity from wherever they come and whatever their culture. It is hoped that Islam higher education institutions can contribute to the development of an inclusive, moderate and democratic academic society. Thus Islamic higher education institutions in Indonesia, currently 58 in total, are expected to contribute to the development of an egalitarian society as Islam itself promotes the spirit of peace.

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