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"Unity in Diversity": Education Reform in Indonesia
Ellen Myers
University of Michigan
Introduction
Indonesia, as the world’s largest archipelago, boasts a strong ethnic, linguistic, and religious diversity. The desire to be a nation that can successfully and peacefully unite amidst such diversity is most evident inIndonesia’s national motto Bhinneka Tunggal Ika, or Unity in Diversity. As a country which is approximately 88% Muslim, 9 percent Christian (Protestant and Catholic) and the remaining population identifying as Hindus, Buddhists, and Confucians, religion is an integral part of what it means to be a citizen. However, in 2017 many Indonesian’s are beginning to fear the deterioration of the sentiments that Bhinneka Tunggal Ika conveys. The rise of Islamic radicalism and recent political controversies are manifesting in protests, demonstrations, and even violence on both local and national scales. Indonesian scholar Syafaatun Almirzanah remarks “there are many reasons for conflicts (economic, social, and politics) but one of the causes I believe is religious illiteracy (Almirzanah, 2014).” She continues by saying “I am wondering if Indonesians are both deeply religious and profoundly ignorant of religions (Almirzanah, 2014).” The aim of this paper is to explore how religious education is being implemented and taught in Indonesian Islamic schools. Furthermore, this paper will address how current scholars see education as a possible solution to the issues of religious intolerance that Indonesia faces today.
Citizenship in Post-Suharto Indonesia
It is important to explore contemporary Indonesian history in order to better understand the complexities inherent in the topics of religion and education in Indonesia. From 1967-1998, Indonesiafaced great challenges during the tumultuous32-years of authoritarian rule under Indonesia’s second president, Haji Muhammad Suharto’s New Order Regime. It was during this period that national unity took precedence over diversity. The education system in Indonesia was focused on promoting political conformity and ideals of cultural assimilation. The post-Suharto era re-opened the door to the acknowledgement and celebration of Indonesia’s rich cultural and religious diversity. These sentiments are reflected in renewed focus on the national motto “Unity in Diversity” and the implementation of the philosophy Pancasila (Five Principles). The five principles of Pancasila are (1) Belief in one Supreme God; (2) A just and civilized humanity; (3) The unity of Indonesia; (4) Democracy led by the wisdom of unanimity arising from deliberations among representatives of the people; and(5) Social justice for the whole people of Indonesia. In this philosophy, the importance of religion is evident in the listing of ‘Belief in a Supreme God’ as the first of these five principles. Religion plays an important role within the context of Indonesian citizenship.
Citizenship In Indonesia and Education
Civic education (pendidikan kewarganegaraan or PKn) has been a mandatory subject in all schools and at all levels since 1989. In post-Suharto Indonesia, civic education is taught with the primary objectives of “teaching conventional issues of the character of citizens for the nation; the importance of people’s innovation and creativity; and keeping Indonesia united and strong (Husin,2009). Civic education has been more recently updated to include the idea of Indonesia as a pluralistic society, respect for human rights and civic institutions, as well as the importance of Indonesia’s involvement in the global arena (Husin, 2009)
In Indonesia Islam, Christianity, Hinduism, Buddhism, and Confucianism are the five government-recognized religions. In Indonesia, it is often a requirement that you list your religion on all official documents. Muslims make up a significant majority at roughly 88% of the population making Indonesia the largest Muslim-majority country in the world. Within the context of education, the government implementation of the 2003 National Education Act states that ‘Education is conducted democratically, equally and non-discriminatorily based on human rights, religious values, cultural values and national pluralism’ (Hoon, 2013). The state promotion of religious values is reflected in the mandatory teaching of religion (pelajaran agama) in public (sekolah umum) and religious (sekolah agama) school systems(Hoon, 2013).
In Indonesian public schools, religious subjects are primarily taught using a ‘mono-religion’ model (Sakai & Isbah, 2014). In this model, students learn about their own religion in order to better understand and practice its teachings. Therefore, Christian teachers much teach Christianity to Christian students and Muslim teachers would teach Islam to Muslim students. The mono-religion model is also the primary method used in religious schools. Limited research has been conducted about religious teachings in Christian schools. The Indonesian education system recognizes madrasa Islamic schools (supervised by the Ministry of Religion) and pesantren (Islamic institutions established prior to Indonesia’s Independence).
According to research presented in the article Limits to Religious Diversity Practice in Indonesia (Sakai & Isbah,2014), there are approximately 25,000 pesantren (Islamic boarding schools) in Indonesia. Furthermore, these schools accommodate roughly 3.5 million students, which is about 13% of all school-aged children in Indonesia.Based on these data, it is evident that pesantren are an important aspect of the Indonesian education system.
This article provides a further assessment of the two forms of pesantren in Indonesia. The majority of pesantren identify as pesantren kholaf, which are classified as modern pesantren teaching both secular and Islamic subjects. Pesantren salaf, on the other hand, are traditional Islamic schools that focus education on Islamic teachings that use classical texts from Islamic sciences. Unlike pesantren kholaf, pesantren salaf are not regulated by the government and thus give the schools the power to develop their own curriculum.
Despite the fact that there are fewer pesantren salafthan pesantren kholaf, pesantren salaf are significant to the Indonesian Muslim population as many Islamic preachers and politicians and community leaders are graduates of pesantren salaf. These individuals can play a considerable role in dictating sentiments of religious diversity within the Muslim population at large. The success of pesantren salaf alumni in the Indonesian Muslim community has contributed to its growing appeal amongst Indonesia’s pious Muslim families. The increasing popularity of pesantren salafhas begun to influence some pesantren kholaf schools to become less supportive of religious diversity. This stems from the growing influence of Indonesian Islamic organizations that condemn teachings that promote religious pluralism, interfaith relations, and tolerance. The primary concern is that such teachings serve to promote Western ideologies that could “lessen the faith of Indonesian Muslims.”(Sakai Isbah,2014). Thetrend toward Islamic conservatism which contributes to the reduction of support for religious diversity in Indonesia is due, in part, to the following factors: (1)conservative Islamic ideas are brought back by students returning from Mecca to pesantren salaf;
(2) the increasing influence of preachers of Arabic descent who promote conservative Islamic theology; and (3) the widespread disapproval of so-called “liberal Islam” among pesantren salaf community members.
As the research of Sakai and Isbah hasshown, conservatism and the reduction of support for religious pluralism are increasing. However, despite these findings it may be difficult to determine how and to what extent the majority of Islamic schools claiming to incorporate religious pluralism in their education practices are actually implementing such themes within their curricula. Furthermore, if Islamic conservatism in pesantren education systems only accounts for a small percentage of the population, what other factors are contributing to growing religious intolerance in Indonesia?
Religious Intolerance: Ahok Blasphemy Trial
Until recently, Indonesia has been a nation which has demonstrated the possibility for peaceful coexistence amidstreligious diversity.However, there is a growing tension between Christian and Muslim groups in Indonesia. These issues of religious intolerance have manifested in protests, demonstrations, and even violence.
One of the most significant issues in Indonesia over the last year has been the blasphemy controversy surrounding Jakarta’s Chinese Christian governor Basuki “Ahok” Basuki Purnama. Allegedly Ahok, in a conversation with local people in the Thousand Islands on September 27th 2016, spoke about a verse in the Quran in a way that was considered to be disrespectful. This sparked mass demonstrations in Jakarta demanding Ahok’s arrest (Chan, 2016). This has led to an ongoing legal investigation into the blasphemy claims made against Ahok who is still a candidate for the Jakarta election in February (Batu, 2016).
The Ahok blasphemy controversy is significant because it highlights the complexity and paradoxical role of religion within political and institutional contexts. The use of social media and the new phenomenon of fake newshaveexacerbated religious tensions thus making the topic of religious pluralism more contentiousin Indonesia. Indonesia is a democracy founded on principles that support and implement policies centered on the continuation of the nation’s long history of religious and ethnic diversity. Maintaining the peaceful coexistence of Indonesia’s diverse population is of great importance. Given the current political climate, the increasing presence of outside religious influences, and the presence of social media, what can be done to combat threats to the Indonesian national motto “Unity in Diversity”?
Solutions Through Education
Dr. Asna Husin, the director of the Peace Education Programme and lecturer at the State Institute for Islamic Studies explores how Indonesian schools teach pluralism through religious and non-religious courses in Educating for Islamic Pluralism: Lessons From Indonesia(2009). Husin explains the importance of implementing active learning as a methodological approach for teaching religious diversity to Muslim students in post-Suharto Indonesia. Husin provides valuable insight into how this new teaching methodology can be implemented in a way that is enjoyable and capable of empowering teachers and students. One idea Husin proposes is the use of games in the classroom that would simulate the life of an Indonesian minority group to expose students to their interests and concerns. Another example Husin mentions is using an activity in which students would attempt to find a solution to a conflict that can arise due to “clashing perceptions”. Husin explains that such lessons could create a better understanding of diversity and empathy for others.
The Peace Education Programme was founded in October 2000. The intention of the program is to teach an Islamic perspective on peace to students in order to impart nonviolent conflict resolution. In Aceh, the Peace Education Curriculum was taught in schools around the province starting in 2001. The program has grown considerably over the years and provides an Islamic foundation through the use of classical and modern Islamic resources to demonstrate that Islam is a religion of peace.
Conclusion
Religion plays a critical role within Indonesia’s ideologies of citizenship. This is evident in the philosophy of Pancasila and in the national motto “Unity in Diversity”. Recent religious conflicts in Indonesia have generated dialogues within academic, political, and social communities throughout the archipelago. Maintaining a culture of unity, peace and tolerance is important for the well being of generations to come. The reformation of religious education could positively contribute to these efforts since schools are a microcosm of the nation state (Hoon, 2013). Thus, teachers can use the classroom as a means of engaging students by using lessons that incorporate active-learning methodologies to introduce inter-religious teachings. The aim of the inter-religion model is to help students to find common ground between religions in order to find ways to use inter-faith cooperation to solve common problems (Sakai & Isbah, 2014).
Bibliography
Almirzanah, S. (2014) Celebrating Differences through Dialogue in Indonesia, Religious Education, 109:3, 234-245, DOI: 10.1080/00344087.2014.911617
Batu, S. L. (2016, December 9). Ahok’s trial begins Tuesday at North Jakarta District Court: Spokesperson.Jakarta Post
Chan, F. (2016, November 4). 'Jakarta on edge as mass protest looms'.Straits Times.
Hoon, C. (2013). Multicultural citizenship education in Indonesia: The case of a ChineseChristian school. Journal of Southeast Asian Studies, 44(3), 490-510. doi:
Husin, A. (2009). EDUCATING FOR ISLAMIC PLURALISM: LESSONS FROM INDONESIA. Islam and Civilizational Renewal, 1(1), 121-141,212. Retrieved from
Sakai, Minako and Isbah, M.Falikul, Limits to Religious Diversity Practice in Indonesia
Asian Journal of Social Science, 42, 722-746 (2014), DOI:
Sirry, M. (2010). The public expression of traditional Islam: The pesantren and civil society in post-SuhartoIndonesia. The Muslim World, 100(1), 60-77. Retrieved from
Woodward, M., Rohmaniyah, I., Amin, A., & Coleman, D. (2010). Muslim Education, Celebrating Islam and Having Fun As Counter-Radicalization Strategies in Indonesia. Perspectives On Terrorism, 4(4). Retrieved from
My Way Is Not the Only Way
•Classroom Resources: Religion
•Anti-Bias Domain: Diversity
•Grade Level: Grades 3 to 5
•Subject: Reading and Language ArtsSocial Studies
Objectives:
Students will:
•Learn about different belief systems.
•Appreciate the benefits of living in a country with many different religious beliefs.
•Identify similarities and differences of different belief systems.
Essential Questions:
•What do religious traditions and beliefs say about people? What can I learn from the religious traditions and beliefs of others?
•How would our nation be different if there was only one religion?
•What connections can we make between different religions? What can we learn from the uniqueness of different belief systems?
Materials Needed:
•Images of a yarmulke, hijab, turban, Buddhist robe, tilak and a cross.
•Flip chart or large signs.
•Student Book: “All About Religions.” (Note: This should be reproduced and cut out for each student before class.)
•Several long pieces of string (two strings of different colors for each small group).
Framework
This lesson helps students learn about many different belief systems in the Indonesia and examine how they are the same, how they are different, and how they are all equally important. Students should be encouraged to view what they learn in the context of their own lives, helping them to understand each other’s beliefs and the beliefs of those in their communities.
Glossary
belief (bih-leef)
(noun) Something that is believed, like an opinion.
denomination (dih-nom-uh-ney-shuhn)
(noun) A religious group.
diversity (dih-vur-si-tee)
(noun) Being different.
religion (ri-lij-uhn)
(noun) A set of beliefs about why we are here on Earth, our purpose in life, what happens after we die, what is moral, and what is sacred.
unaffiliated (un-uh-fil-ee-ey-tid)
(adj) Not part of a formal group.
Activities
1Show students the photographs of the religious articles of clothing or symbols. Ask them to describe to a partner what they see. Refer back to the definition of the word “religion” from Lesson 1 and ask students to talk with partners about how religion relates to the pictures. Explain that all of the pictures show a special piece of clothing or a symbol that is important to someone’s religion.
2Ask students to guess what is special about each symbol or piece of clothing. Examples include:
•A yarmulke, or kippah, is worn on the heads of some Jewish males to show respect for God.
•A hijab is worn by some Muslim women to conceal their faces so that only husbands or family members can see them.
•Some Buddhists wear plain robes as the sign of a simple life.
•Some Hindus wear a tilak on their foreheads to show where the spiritual eye opens. It helps to remind them of their religious goals.
•Some Christians wear a cross to represent sacrifice.
3Ask students to talk with their partners about this: How might their lives be different if everyone believed the same thing? Direct them to present their answers to another pair of students.
4List the following religions on signs or flip chart paper around the room: Buddhism, Christianity, Hinduism, Islam, Confusianism Using markers placed at each sign, ask students to write anything they know about each religion on its corresponding sign. Review answers.
5Distribute information about the different religions to students. Then, ask student volunteers to take turns adding information, based on what they learned, to the signs around the room. You can scribe for students or allow partners to scribe for each other.
6Direct small student groups to stand by one of the religion signs around the room. Distribute two long pieces of string (each of a different color) to each group. Ask them to use information they learned to identify one way that the religion on their sign is “similar” to another religion. Once they have an answer, direct them to hold one end of the string and ask the group standing next to the religion that is similar to hold the other end, connecting the two groups by the string. They then must explain to the rest of the class what is similar about the two religions. Ask students to hold the strings in place until all connections are made.
7Repeat the exercise by asking students to identify what is “different” from the religion on their sign and the religion on another sign, using a different-colored string.
Standards
Activities and embedded assessments address the following standards usingtheCommon Core State Standardsfor English Language Arts.
CCSS: W.4, SL.1, SL.2, L.1, L.2
.