9
west Java, they are: Pesantren Darul Falah in Bandung and Pesantren Darussalam in Subang. Both are located in West Java, Indonesia.
Based on observation, participation, and interview, the writers conclude that these two pesantrens are sterile from radical elements. It is quite similar to pesantrens’ mission alluded
above, that the two pesantrens try to implant good character akhlaq al-karimah to the students as exampled by Muhammad pbuh through a practice-based method. From its vision, mission, goal,
strategy, and motto, the two pesantrens do not lead the students to radicalism. Based on its curriculum, method, media, and evaluation of learning of the two pesantrens, radicalism elements
are not found.
50
In general, the subject matters taught in the two pesantrens can be divided into three: aqidah faith, fiqh jurisprudence, and the Quran. Activities in the two pesantrens are relatively the
same—and the writers could argue that it also applies to other pesantrens in general; consisting of daily routine activity, weekly, monthly, and yearly. Daily activity starts from about 03.30 o’clock,
started with getting up, praying together, yellow book kitab learning, daily extracurricular, reciting the Qur’an, mudzakarah learning, until going to sleep at about 22.00 oclock. Since the
two pesantrens are of modern type, there is learning process in formal school where the schedule and curriculum followthe general school system.
Weekly, monthly, and yearly activities, among others: language course, exercise, muhadlarah speech, art, pramuka scout, weekly or monthly Islamic learning, rihlah ilmiah study tour,
studi banding comparative study, and alumni gathering.
As educational institutions, these two pesantrens provide: formal education madrasah, school, and higher education and non-formal education that especially teaches religious-subjects strongly
influenced by thoughts of fiqh, hadits, tafsir, tauhid and tasawuf scholars.All educational programs curriculum in the two pesantrens include method, goal, level, matter, and activities
practiced in the process of learning to implant Islamic values. As would be found in the other pesantrens, in the two pesantrens, the students are taught to
become good Muslims, to be kind to everybody, including non-Muslims. In social affairs, a Muslim is allowed to make cooperation with them. Muslims are not allowed to express hostility,
such as making destruction, harassment, and so on. Otherwise, in the case of faith, Muslim should be strict. “For you your religion and for me my religion”.
In these pesantrens, the students are given a proper understanding about the term jihad. On the term of Jihad, it applies in a wide range of areas, including physical and nonphysical. Jihad in
physical sense indeed has its specific regulations. The term Jihad which is sometimes used nowadays, in many cases is not as taught by religion Islam.
V. CONCLUSION
Pesantren’s learning process, especially in the two pesantrens studied, does not result in radicalism. Education in pesantren strongly emphasizes such values as affection, tolerance, and
peace. Students are nurtured to live a simple life, to have a good behavior, and sincerity. These above characters are good and beneficial for inter-community or inter-faith relationship.
Ideology of radicalism, if ever exists in pesantren, emerges more because of political, social, and economic factors and foreign influence coming into the pesantren than the educational
system in itself since no single teaching in pesantren directs the students to radicalism. Misuse or misunderstanding of religious text is frequently the cause of radicalism.
50
See Appendix 1
10
In sum, the writers argue against the views that pesantren is identical with radicalism or the hub of radicalist-terrorist. What happened with Pesantren Al-Islam, Lamongan and Al-Mukmin
Ngruki, is exceptional and more as an individual case, therefore, it cannot be generalized.
R
EFERENCES
Abbas, Tahir, Ed., Islamic Political Radicalism: A European Perspective , Edinburgh: Edinburgh University Press, 2007
Ali, A. Mukti,Peran Pondok Pesantren dalam Pembangunan, Jakarta:Karya Berkah, 1980 Azra, Azyumardi, ”Pesantren: Kontinuitas dan Perubahan”, in Nurcholish Madjid, Bilik-bilik
Pesantren: Sebuah Potret Perjalanan, Jakarta: paramadina, 1997
Azra, Azyumardi,Islam in Southeast Asia: Tolerance and Radicalism, Paper presented at Miegunyah public lecture, Wednesday 6 April, at The University of Melbourne
Bruinessen, Martin van, “Pesantren and Kitab Kuning: Continuity and Change in a Tradition of Religious Learning,” in Texts from the Islands: Oral and Written Traditions of Indonesia and the Malay World, ed. W. Marschall,
Berne: University of Berne, 1994 Bruinessen, Martin van,Kitab Kuning, Pesantren dan Tarekat: Tradisi- tradisi Islam di Indonesia, Bandung: Mizan,
1995 Chozin, Nasuha,Epistemologi Kitab Kuning Dalam Pesantren, Jakarta: P3M, 1985
Depag, Dinamika Pondok Pesantren di Indonesia, Jakarta: Direktorat Kelembagaan Depag RI, 2003 Dhofier, Zamakhsyari,The Pesantren Tradition: The Role of the Kyai in the Maintenance of Traditional Islam in
Java Tempe, AZ: Program for Southeast Asian Studies, 1999
Dhofier, Zamakhsyari,Tradisi Pesantren, Studi tentang Pandangan Kyai, Jakarta: LP3ES, 1982
Hasan, Noorhaidi,Laskar Jihad: Militancy, and the Quest for Identity in Post-New Order Indonesia,
Ithaca: Cornell Southeast Asia Program Publications, 2006
Hasbullah, Kapita Selekta Pendidikan Islam di Indonesia, Lintasan Sejarah Pertumbuhan Dan Perkembangan, Jakarta: Raja Grafindo Persada, 1996
Hidayatullah, Syarif, Pesantren and Religious Radicalism, Work Paper, Unpublished.
Hornby, A S, Oxford Advanced Learner’s Dictionary of Current English, Oxford:Oxford
University Press, 2003, sixth edition
Madjid, Nurcholish,Bilik-bilik Pesantren, Sebuah Potret Perjalanan, Jakarta; Paramadina, 1997 Mastuhu, “Kyai Tanpa Pesantren: KH. Ali Yafie dalam Peta Kekuatan Sosial Islam Indonesia”, in Jamal D. Rahman
et al. eds., Wacana Baru Fiqh Sosial 70 Tahun KH. Ali Yafie, Bandung: Mizan, 1997
Mastuhu, Dinamika Sistem Pendidikan Pesantren, Jakarta, INIS; 1994 Maunah, Binti,Pesantren In The Perspective Social Change, Jurnal Ushuluddin, 2009, 30, 12
Pohl, Florian, “Islamic Education and Civil Society: Reflections on the Pesantren Tradition in ontemporary Indonesia”, in Comparative Education Review, vol. 50, no. 3, 2006
Rabasa, Angel,The military and democracy in Indonesia: challenges, politics, and power, 2002
Raihani, “Report on Multicultural Education in Pesantren”, in Compare: A Journal of Comparative and International Education, 42:4, 2012
Saridjo, Marwan,Sejarah Pondok Pesantren di Indonesia, Jakarta: Dharma Bhakti, 1983
Sayono, Joko, “Perkembangan Pesantren di Jawa Timur 1900-1942,” Bahasa Dan Seni, Tahun 33, No. 1, February 2005
Sholeh, Badrus,ISIS Indonesia: Ideologi, Peta Jaringan, dan Antisipasi Masa Depan, a Paper presented on June 11, 2015 at State Islamic University Syarif Hidayatullah, Jakarta
Sirozi, Muhammad, “The Intellectual Roots of Islamic Radicalism in Indonesia: Ja’far Umar Thalib of Laskar Jihad Jihad Fighters and His Educational Background”, in The Muslim
World, Volume 95, January 2005
Steenbrink, Karel A,Pesantren, Madrasah, Sekolah-Sekolah Pendidikan Islam dalam Kurun Modern , Jakarta: LP3ES, 1986.
Tafsir, Ahmad,Ilmu Pendidikan dalam Perspektif Islam, Bandung: Remaja Rosda Karya, 1994
Yasmadi, Modernisasi Pesantren Kritikan Nurcholish Madjid Terhadap Pendidikan Islam Tradisional, Jakarta: Ciputat Pers, 2002
Ziemek, Manfred,Pesantren dalam Perubaan Sosial, Jakarta: P3M, 1986
11
Appendix 1 Visi, Misi, Strategi, dan Motto
Pesantren Darul Falah Bandung
• Visi
Menjadi pesantren pusat pendidikan agama Islam berbasis pemahaman Islam ala Ahli Sunnah wal Jamaah. •
Misi
1. Memperkuat pelaksanaan kajian kitab salafiah 2. Menyelenggarakan pendidikan formal TKRA
3. Menyelenggarakan pendidikan formal SMP setarap SSN dan SNP 4. Menyelenggarakan pendidikan SMA SSN
5. Menyelenggarakan pendidikan perguruan tinggi STAI 6. Menyelenggarakan pendidikan formal STKIP
7. Menyelenggarakan majlis taklim bersifat umum 8. Menyelenggarakan kajian lanjutan Salafi para Alumni
9. Menyelenggarakan program ekonomi pemberdayaan Skill ummat •
Strategi
1. Setiap tahun pengoptimalisasian kajian kitab salafi oleh seluruh santri Darul Falah 2. Setiap tahun pendidikan TKRA optimal dalam pengelolaan sesuai dengan aturan penyelenggaran TKRA
3. SMP Darul Falah melakukan optimalisasi kinerja yntyk menjadi sekolah SSN dan masuk menjadi SBP sekolah berbasis pesantren se Indonesia
4. SMA Darul Falah mengoptimalkan kinerja untuk meraih SSN 5. STAI Darul Falah pada setiap 2 tahun proses pendirian STKIP dapat terealisir
6. Setiap tahun proses kegiatan pengajian Selasaan bagi umum semakin optimal dan peserta pengajian semakin meningkat
7. Proses kegiatan pengajian lanjutan para UstadKyiaiAlumni setiap Selasaan dan Syahriahan bulanan oleh seluruh alumni semakin optimal
8. Proses peemberdayaan ekonomi dalam berbagai segi setiap tahun berkembang dengan pesat •
Motto
Memelihara nilaisistem lama yang baik dan menggali nilaisistem baru yang lebih baik.
Visi-Misi-Tujuan-Motto Pesantren Darussalam Subang
• Visi
Menjadi laboratorium lembaga pendidikan Islam kaderisasi umat yang berjiwakan panca jiwa “keikhlasan, kesederhanaan, berdikari, ukhuwwah Islamiyyah, dan kebebasan.”
• Misi
1. Mencetak santri yang berilmu, beriman, dan bertaqwa 2. Mencetak santri cerdas dan terampil
3. Membangun lingkungan pendidikan yang berdisiplin dan kondusif 4. Menyusun sistem, metodologi, dan materi pembelajaran standar PPD yang efektif, produktif, dan tepat
kondisi. 5. Mengadakan fasilitas saran-prasarana representatif sebagai prasyarat dan pelengkap pendukung proses
pembelajaran. 6. Mengusahakan kesejahteraan dan kaderisasi.
12 7. Membangun kerjasama saling mendukung dan saling menguntungkan dengan berbagai pihak tanpa
melanggar syari’at dan peraturan perundang-undangan.
Tujuan dan Motto
• Tujuan
1. Mengembangkan dan melanjutkan risalah Rasulullah SAW dalam visi “Islam adalah agama yang benar dan sempurna membawa kebahagiaan lahir dan batin dunia dan akhirat, bisa diterapkan sepanjang masa dan
rahmatan lil ‘alamin. 2. Mencetak kader muslim penerus risalah Islam yag berakhlak, berilmu, berwawasan, terampil, cerdas dan
menjadi perekat ummat. 3. Berperan sekecil apapun dalam usaha pengembangan masyarakat menuju masyarakat madani yang Islami.
• Motto
Berbudi luhur, berbadan sehat, berpengetahuan luas, dan berpikiran bebas dalam perjuangan menjadi perekat ummat, pewaris dan penerus risalah Rasulullah Muhammad SAW.
13
Leadership and Conflict the Organization Sport Viewed from Cultural Perspective Maluku
Dr. Albertus Fenanlampir, M.Pd
Physical Education Studies Program
Faculty of Teacher Training and Education Pattimura University Ambon albertus.fenanlampiryahoo.com
Abstract Basically, conflict always occurs in every organization, including in Komite Olahraga
Nasional Indonesia KONIIndonesia National Sport Committee in Maluku Province. Conflict may affect negatively as well as positively upon organization. To overcome various
organizational problems including conflict, appropriate pattern of leadership are needed to be applied in sport organization in Maluku in order that functional effects will result in the
increase of sport achievement in Maluku. After the development of sport organization in Maluku and the contributions of achievement of Malukunese athletes in national events so
far has been reviewed, the social situation setting determined as the research setting is KONI of Maluku Province focusing on Patterns of Leadership and Models of Conflict
Management in Sport Organization in Maluku. Based on the review of the issues above, the research questions are formulated as follow: 1 Why does conflict occur in sport
organization KONI in Maluku Province? 2 How should the models of Conflict Management be applied in the sport organization in Maluku in order that they will be
functional in the strife for the increase of sport achievement in Maluku? The purposes of the research are: 1 To identify the characteristics of Malukunese culture in the context of
sport organization so that they will provide contributions to the increase of sport achievement in Maluku 2 To seek for theories of leadership based on the characteristics of
Malukunese culture 3 To find out models of conflict management based on the characteristics of Malukunese culture. The research method employed is naturalistic
qualitative one. The data are collected by means of documentation study and interviews in depth to the informants consisting of the headex head of daily head of KONI in Maluku
Province, the staff of KONI of Maluku Province, the province ones of sport division, the staff of Regency KONI, culturalists, tradition and society prominent figures, coaches as well
as athletes. The research result in the facts that: 1 The conflicts occurring in the sport organization KONI in Maluku Province is caused by the egoistic attitude of the leaders
employing authoritative style of leadership, assuming better knowledge and capabilities than others, by the lack of coordination and communication with the members or staff,
possessing no team work, being very subjective, and applying monopoly in organizational tasks. The conflicts are created on purpose directed to the efforts of producing tense and
incredulity among leaders, staff and members, so that the leaders will feel free in managing finance and organization 2 The appropriate patterns of leadership for sport organization
in Maluku can be classified into two types: they are coaching axis and management axis. In the coaching axis concerning coaches and athletes, the appropriate pattern is “open
autocracy”, whereas in the management axis dealing with staff and members, the suitable pattern is “closed autocracy”, with the following approaches. Towards the staff and
14
member possessing low maturity and high emotional state, the approach of ‘Inviting’ should be applied. The approach of “Commanding” must be applied to the staff and
members having low maturity and emotional state. “Involving” is the right approach for the staff and members having high maturity but high emotional characteristic. The staff
and members with high maturity but low emotional characteristic can be approached by “Delegating 3 The appropriate model of conflict management for the sport organization in
Maluku is motivating the emotional sense of the staff and members including the athletes and coaches to the optimal level by manipulating the staff and members of the organization
as the objects of conflict.
Keywords: leadership, conflict, sport organization KONI of Maluku, Malukunese cultural characteristics.
I. INTRODUCTION
