17A traditional pesantren is distin

17
A traditional pesantren is
distinguished by its endorsement of devotional and mystical beliefs and practices. An
example is visits to the graves of local saints and great kyais to obtain blessings and
barakah (holiness, virtue as inherent spiritual power). Other practices include chanting
religious formulae (zikir, literally means remembrance of God) and specific devotions and
mystical exercises imparted by the kyai to their followers.
18
The second type is a “modern
pesantren”. As its name implies, it modernises pesantren education by introducing a
structured grade system, classrooms, textbooks and an ethos of reform and progress.
19
Most
modern pesantrens are affiliated with Muhammadiyah that is a mass-based Muslim
association like NU. But unlike NU, it is “reformist” in the sense that it rejects the mystical
and devotional beliefs and practices endorsed by NU and found in traditional pesantrens.
Muhammadiyah views these beliefs and practices as syncretistic and unIslamic.
20
The third
type is “independent pesantren” that is not associated with NU or Muhammadiyah, and
tends to adopt Salafi ideological beliefs (more on this later).
Madrasah
Unlike the common meaning of a madrasah as an Islamic college or Islamic institution of
higher learning, this term refers to an Islamic day school in the Indonesian context.
Combining traditional religious education with a broad general component, the majority of
madrasahs are privately owned with state-owned madrasahs comprising between 6.4
percent and 13 percent from the primary to the senior secondary levels.
21
Besides being a
non-boarding school, the madrasahs are distinguished from the pesantrens in their mission
and modern approaches to the school set-up, curriculum and pedagogy. Unlike pesantrens Educative Tradition and Islamic Schools in Indonesia
It is arguable that most Islamic schools in Indonesia reflect an educative tradition: the
inclusion of modern ‘secular’ (non-religious) subjects, the adoption of student-centred
pedagogies, and the provision of a variety of student activities. First, many Islamic schools
are keen to obtain knowledge from both religious subjects and modern ‘secular’ or non religious subjects (known as “general subjects” in Indonesia). By being open to new ideas
and latest inventions from a variety of traditions and sources, including from the United
States and other Western countries, the Islamic schools remain adaptable to changing times
and places. Unsurprisingly, the Islamic educational system in Indonesia has been described
as “among the most open and innovative in the world” for the willingness of Indonesian
Muslim educators to go beyond religious studies to offer marketable skills and general
education.
25
Secondly, an increasing number of Islamic schools have incorporated student-centred
pedagogies so that their students do not simply learn by rote or memorisation.
26
While the
traditional didactic teaching methods of teaching (bandongan and sorogan) are still widely
used in the pesantrens, many pesantrens have expanded and diversified their teaching
repertoires. Since the general subjects are based on the national curriculum, the teaching
methods for these subjects are similar to those used in public schools. Through activities
such as laboratory experiments for science subjects, the students acquire not just facts but
the scientific inquiry and evidential justification for the facts. It is also common for Islamic
schools to capitalise on Information and Communication Technology (ICT) a nd multimedia resources in promoting engaged learning.
Finally, many Islamic schools provide a variety of student activities to develop the
students’ life skills and leadership abilities. This goes towards helping students to
internalise and put into practice the principles and values they have learnt. Students are
encouraged to be involved in a cornucopia of activities both during and outside the official
school hours.
To further illustrate the educative tradition of Islamic schools in Indonesia, the next
section focuses on three Islamic schools in Indonesia that reflect an educative tradition. The
first example is a pesantren that was established in 1999 as a boarding school for over 550
secondary and high school students. A high-achieving school, its students have consistently
performed well in the national examinations and won many science Olympiad competitions
at the national level. The pesantren envisions itself as “a school that is effective, modern
and of high quality so as to develop a generation of leaders for the nation”.
27
By providing
an “effective and conducive learning” surrounded by Islamic ethos, it aims to nurture
students who “have the critical, logical, systematic and creative thinking, knowledgeable
with content mastery, and careful and clever to overcome any problems encountered”.
The pesantren promotes an educative tradition in three ways. First, it aspires to help
students obtain knowledge from both religious subjects and modern ‘secular’ subjects.
Highlighting the need to be a ‘modern school’, the school leader explained:
We want the school to be an effective, modern school, not too traditional and
keeping on developing and expanding according to the trends of modern life. And it
is of high quality. And that we are able to produce kader [the select few] who are
leaders of the community.
29
Part of being ‘leaders of the community’ is to be law-abiding citizens; the school leader
maintained that “the graduates will be citizens and they should be law-abiding citizens, we
hope that they will not turn out to be terrorists, radicals”.
30
Secondly, the pesantren has incorporated student-centred pedagogies so that their
students do not simply learn passively. Eschewing a didactic pedagogy, the school leader
explained, “we sincerely believe that you must have variations in your teaching; of course,
you can use lecture style when you need to explain some concepts, but it cannot be all the
time”.
31
Examples of student-centred methods adopted in the peseantren are getting
students to complete project work, give presentation, and create their own blogs. The
school leader gave the following example of a student-centred learning:
We actually started ‘Essay Writing’ earlier, in Class 10 and Class 11, where they are
trained to do literature research and writing. And when they go to the next level of
Class 13, they will do ‘Formal Writing’, where they would do in-depth research on a
topic, followed by a presentation and a write -up. You could find their write-ups in
the library I think. This particular training he lps our students in their preparation for
their studies in the universities. They would not have any problems to do the
assignments at the universities due to the exposure that they had here.
32
Thirdly, the pesantren provides a variety of student activities so as to promote active the
application of knowledge and values learnt. Its objective is to “support the personal growth
of students who have the spirit of entrepreneurship and life skills so as to prepare them to
enter the workforce”.
33
Activities include school debate, robot programming and scientific
experiments, as well as sports such as basketball, swimming and football.
The next example is a madrasah that offers schooling from elementary to high school
levels. Started in the 1970s, it has over 2,000 students with students mostly from middle
income households with educated parents living in the city. The madrasah aspires to be
“more than just an Islamic school” in the sense that it aims to integrate Islamic guidance
with science and technology.
34
Cautioning against the effect of ‘moral destruction’ brought
about by globalisation, the madrasah maintains the need for madrasahs as “an alternative that has an important role in the formation of character, personality, and the quality of the
nation in the future”.
35
The director of the madrasah explains the mission of the school:
Our mission is to be a leading and prominent Islamic educational centre, in
knowledge, religion and steeped in Indonesian character and in preparing the
students for the global society. This is in line with the aims of the original founders
which hope to establish a school that is good academically, excellent intellectually,
and at the same has high moral character. The balance of these three aspects is the
aim of the pioneers.
36
The madrasah offers both religious subjects (as expected of a religious school) and modern
‘secular’ subjects (known as ‘general subjects’) to students that are similar to those in
public schools. Seeing no issue with encouraging students to learn ‘modern’ subjects such
as science and technology and Islamic teachings, a teacher asserted, “In our country, we
always focus on the scientific method. Just because it comes from the west, it is not
Christianity. We do not think of it in that way”.
37
That a student-centred approach is emphasised is noted in the school brochure: “The
learning process is student-centred with active learning”.
38
The director of the school
elaborated on the meaning of active learning:
The principle is that the teacher’s role is as the facilitator, and to give as much
opportunities for the students to be highly active in class. … We are encouraging
active learning here, with various educational strategies, such as through
cooperative learning, discussion, exp

Hasil (Bahasa Indonesia) 1:

17Pesantren tradisional adalah dibedakan oleh pengesahannya kebaktian dan mistik kepercayaan dan praktek. An contoh adalah kunjungan ke Makam Kudus lokal dan kyais besar untuk mendapatkan berkat dan pula (kekudusan, kebajikan sebagai kuasa rohani yang melekat). Termasuk praktek-praktek lain nyanyian Formula agama (zikir, secara harfiah berarti peringatan Allah) dan ibadah tertentu dan mistik latihan yang diberikan oleh kyai kepada pengikut mereka.18Jenis kedua adalah "modern Pesantren". Seperti namanya, itu modernises pendidikan pesantren dengan memperkenalkan terstruktur grade sistem, kelas, buku dan etos reformasi dan kemajuan.19Sebagian modern Pesantren berafiliasi dengan Muhammadiyah yang adalah seorang Muslim berbasis massa Asosiasi seperti NU. Tapi tidak seperti NU, "reformis" dalam arti bahwa itu menolak mistik dan kebaktian kepercayaan dan didukung oleh NU dan menemukan di Pesantren tradisional. Muhammadiyah dilihat kepercayaan ini dan penyatuan dan unIslamic.20Ketiga jenis adalah "independen pesantren" itu tidak terkait dengan NU atau Muhammadiyah, dan cenderung untuk mengadopsi Salafi kepercayaan ideologis (lebih lanjut tentang ini nanti).MadrasahTidak seperti arti yang umum dari madrasah sebagai Islamic college atau lembaga Islam pendidikan tinggi, istilah ini mengacu pada sebuah sekolah hari Islam dalam konteks Indonesia. Pendidikan agama tradisional menggabungkan dengan komponen umum yang luas, sebagian besar Madrasah milik pribadi dengan BUMN Madrasah terdiri dari antara 6.4 persen dan 13 persen dari SD hingga tingkat sekolah menengah senior.21Selain Bebas-sekolah asrama, Madrasah dibedakan dari Pesantren dalam misi dan pendekatan-pendekatan modern untuk sekolah, kurikulum dan pedagogi. Tidak seperti Pesantren edukatif tradisi dan sekolah-sekolah Islam di IndonesiaHal ini diperdebatkan bahwa pesantren di Indonesia mencerminkan tradisi edukatif: Dimasukkannya modern 'sekuler' (non-religius) subyek, adopsi kesiswaan teknik pengajaran dan penyediaan berbagai kegiatan siswa. Pertama, banyak sekolah Islam tertarik untuk memperoleh pengetahuan dari mata pelajaran agama maupun modern 'sekuler' atau non mata pelajaran agama (dikenal sebagai "subjek umum" di Indonesia). Dengan bersikap terbuka untuk ide-ide baru dan penemuan terbaru dari berbagai tradisi dan sumber, termasuk dari Amerika Negara bagian dan negara-negara Barat lainnya, sekolah-sekolah Islam tetap beradaptasi dengan perubahan zaman dan tempat. Tidak mengejutkan, sistem pendidikan Islam di Indonesia telah dijelaskan sebagai "di antara yang paling terbuka dan inovatif di dunia" untuk kesediaan Indonesia Muslim pendidik untuk melampaui ilmu agama menawarkan keterampilan dipasarkan dan umum pendidikan.25Kedua, peningkatan jumlah sekolah Islam telah memasukkan kesiswaan pedagogies so that their students do not simply learn by rote or memorisation.26While the traditional didactic teaching methods of teaching (bandongan and sorogan) are still widely used in the pesantrens, many pesantrens have expanded and diversified their teaching repertoires. Since the general subjects are based on the national curriculum, the teaching methods for these subjects are similar to those used in public schools. Through activities such as laboratory experiments for science subjects, the students acquire not just facts but the scientific inquiry and evidential justification for the facts. It is also common for Islamic schools to capitalise on Information and Communication Technology (ICT) a nd multimedia resources in promoting engaged learning.Finally, many Islamic schools provide a variety of student activities to develop the students’ life skills and leadership abilities. This goes towards helping students to internalise and put into practice the principles and values they have learnt. Students are encouraged to be involved in a cornucopia of activities both during and outside the official school hours.To further illustrate the educative tradition of Islamic schools in Indonesia, the nextsection focuses on three Islamic schools in Indonesia that reflect an educative tradition. The first example is a pesantren that was established in 1999 as a boarding school for over 550 secondary and high school students. A high-achieving school, its students have consistently performed well in the national examinations and won many science Olympiad competitions at the national level. The pesantren envisions itself as “a school that is effective, modern and of high quality so as to develop a generation of leaders for the nation”.27By providing an “effective and conducive learning” surrounded by Islamic ethos, it aims to nurture students who “have the critical, logical, systematic and creative thinking, knowledgeable with content mastery, and careful and clever to overcome any problems encountered”.The pesantren promotes an educative tradition in three ways. First, it aspires to help students obtain knowledge from both religious subjects and modern ‘secular’ subjects. Highlighting the need to be a ‘modern school’, the school leader explained:We want the school to be an effective, modern school, not too traditional and keeping on developing and expanding according to the trends of modern life. And it is of high quality. And that we are able to produce kader [the select few] who are leaders of the community.29Part of being ‘leaders of the community’ is to be law-abiding citizens; the school leader maintained that “the graduates will be citizens and they should be law-abiding citizens, we hope that they will not turn out to be terrorists, radicals”.30Secondly, the pesantren has incorporated student-centred pedagogies so that their students do not simply learn passively. Eschewing a didactic pedagogy, the school leader explained, “we sincerely believe that you must have variations in your teaching; of course, you can use lecture style when you need to explain some concepts, but it cannot be all the time”.31Examples of student-centred methods adopted in the peseantren are getting students to complete project work, give presentation, and create their own blogs. The school leader gave the following example of a student-centred learning:We actually started ‘Essay Writing’ earlier, in Class 10 and Class 11, where they are trained to do literature research and writing. And when they go to the next level of Class 13, they will do ‘Formal Writing’, where they would do in-depth research on a topic, followed by a presentation and a write -up. You could find their write-ups in the library I think. This particular training he lps our students in their preparation for their studies in the universities. They would not have any problems to do the assignments at the universities due to the exposure that they had here.32Thirdly, the pesantren provides a variety of student activities so as to promote active the application of knowledge and values learnt. Its objective is to “support the personal growth of students who have the spirit of entrepreneurship and life skills so as to prepare them to enter the workforce”.33Activities include school debate, robot programming and scientific experiments, as well as sports such as basketball, swimming and football.The next example is a madrasah that offers schooling from elementary to high school levels. Started in the 1970s, it has over 2,000 students with students mostly from middle income households with educated parents living in the city. The madrasah aspires to be “more than just an Islamic school” in the sense that it aims to integrate Islamic guidance with science and technology.34Cautioning against the effect of ‘moral destruction’ brought about by globalisation, the madrasah maintains the need for madrasahs as “an alternative that has an important role in the formation of character, personality, and the quality of the nation in the future”.35The director of the madrasah explains the mission of the school:Our mission is to be a leading and prominent Islamic educational centre, in knowledge, religion and steeped in Indonesian character and in preparing the students for the global society. This is in line with the aims of the original founders which hope to establish a school that is good academically, excellent intellectually, and at the same has high moral character. The balance of these three aspects is theaim of the pioneers.36The madrasah offers both religious subjects (as expected of a religious school) and modern ‘secular’ subjects (known as ‘general subjects’) to students that are similar to those in public schools. Seeing no issue with encouraging students to learn ‘modern’ subjects such as science and technology and Islamic teachings, a teacher asserted, “In our country, we always focus on the scientific method. Just because it comes from the west, it is not Christianity. We do not think of it in that way”.37That a student-centred approach is emphasised is noted in the school brochure: “The learning process is student-centred with active learning”.38The director of the school elaborated on the meaning of active learning:The principle is that the teacher’s role is as the facilitator, and to give as much opportunities for the students to be highly active in class. … We are encouraging active learning here, with various educational strategies, such as through cooperative learning, discussion, exp