guide al-Baqarah, 2:2 and 185. Its elaboration with the pattern above is expected to have fulfilled the second intention of the affirmation found
in al-A’la, 87:3.
4.11 Reference
Ar-Raghib al-Ashfahani. t.t. Mu’jam Mufradat Alfadh al-Qur’an. Beirut: Dar al-Fikr.
Departemen Agama RI. T.t. Al-Qur’an dan Terjemahnya. Bandung: Syaamil Cipta Media.
Ibn Hajar al-’Asqalani. t.t. Bulugh al-Maram min Adillat al-Ahkam. Hamid al-Faqi ed.. Semarang: Thaha Putera.
Ibn Jarir at-Thabari. 2005. Jami’ al-Bayan ’an Ta’wil Ay al-Qur’an. Beirut: Dar al-Fikr.
Mahmud bin ’Umar az-Zamakhsyari. t.t. A l-Kasyaf ’an Haqaiq at- Tanzil wa ’Uyun al-Aqawil fi Wujuh at-Ta’wil. Teheran: Intisyarat
Afitab. Majelis Tarjih PP Muhammadiyah. 2000. Tafsir Tematik al-Qur’an
tentang Hubungan Sosial antarumat Beragama. Yogyakarta: Pustaka SM.
Muhammad Abduh dan Rasyid Ridla. t.t. Tafsir al-Manar. Beirut: Dar al-Fikr.
Muhammad bin Ismail al-Bukhari. 2009. Shahih al-Bukhari. Beirut: Dar al-Fikr.
Muslim bin al-Hajjaj an-Nisaburi. 2000. Shahih Muslim. Beirut: Dar al- Fikr.
Wahbah az-Zuhaili. 1989. al-Fiqh al-Islami wa Adillatuh. Beirut: Dar al-Fikr.
5
CHRISTIAN EDUCATION IN A DIVERSE SOCIETY
Tabita Kartika Christiani, Ph.D
5.1 Introduction
Recently the term “multicultural” is often used in discussions on education and diversity. However, this term is relatively new, while a
more well-known term is “plurality” and “pluralism”. Multiculturalism is different to pluralism. Pluralism emphasizes reverence of difference
and varieties, while multiculturalism emphasizes on equality of rights for all parties. Hence, there is no attitude of the majority protecting the
minority in multiculturalism because both are regarded as equals and are afforded the same rights. Aside from that there is also the term inter-
culturalism which emphasizes that each culture learns from each other. In this writing, the term and concept used is multiculturalism, namely
multicultural Christian education. Firstly, an understanding of multicultural Christian education is explained, then a discussion on what
is happening in Indonesia follows.
5.2 Multicultural Education
In order to understand multicultural Christian education, we will initially study the theory of multicultural education proposed by James
A. Banks, a renowned expert on multicultural education in the United States. Banks 2001:25 said that multicultural education began from the
idea that “all students, whatever their background of ethnicity, race, culture, social class, religion, or its exceptions are, must experience
equal education in schools”. Hence, “culture” is not only related to traditional culture rules of behaviour, language, rituals, art, fashion,
ways of producing and processing food, but it also refers to social construct, of which among others are social class, economic and
political systems, technology, and particularly religion. This broad understanding is a newer understanding which enhanced the old
understanding that multiculturalism only refers to ethnic diversity. In the sphere of general education, multicultural education promoted by James
Banks 2001:230-236 shows four levels of integrating multicultural understanding into the curriculum.
The first level, named the contribution approach, only complements elements of traditional culture such as food, dance, music, and handcraft
without paying attention to the importance and meanings of those elements in their ethnic communities. This level is merely integration on
the surface. As a result, pupils could perceive these cultural elements as a foreign experience exclusive of their own groups.
At the second level, named the additive approach, teachers add various contents, concepts, themes and perspectives into the curriculum
without altering basic structure, goal, and characteristic. This is, for instance, done by adding a book, unit, or subject into the curriculum.
Indeed this additive level delves deeper than the first, nevertheless, both levels do not restructure the main curriculum which possesses several
bias.
