3rd INTERNATIONAL ISLAMIC EDUCATION SEMINAR PROCEEDING 2015 judul : EFFECTIVENESS IN IMPROVING QUALITY OF TEACHER RECRUITMENT IN MADRASAH - Repository Unja
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3 INTERNATIONAL ISLAMIC EDUCATION
3
INTERNATIONAL ISLA SLAMIC EDUCATION SEMINAR PROCEEDING 2015 SEMINAR PROCEEDING G 2015 Islamic Education and Science R e Reintegration in Improving Education for All ll ( Excellence, Equality, and Equity ity Higher Education) Jambi, Shang Ratu Hotel th
28 December 2015 Faculty of Education and Teacher Training State Institute for Islamic Studies Sultan Thaha Saifuddin http:fitk.iainjambi.ac.id
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3 INTERNATIONAL ISLAMIC EDUCATION SEMINAR PROCEEDING 2015
EDITORS: Muhamad Taridi Akhmad Habibi Jamaluddin
LAYOUT: Muhamad Taridi Akhmad Habibi
COVER DESIGN
Raharjo Published By Faculty of Education and Teacher Training
ISBN : 978-602-73772-1-9 Januari 2016 Mailing Address: Jalan Jambi- Muaro Jambi KM 16 Simpang Desa Sungai Duren Jambi Luar Kota Jambi, Indonesia Email : taridi64@gmail.com akhmad.habibi@unja.ac.id jamaldin1974@gmail.com
Website : www.fitk.iainjambi.ac.id The copyright of each article remains with the individual author(s) Hak cipta dilindungi oleh Undang-undang. Dilarang mengutip atau memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari penerbit/penulis. Isi diluar tanggung jawab percetakan. Ketentuan pidana pasal 72 undang-undang nomor 19 tahun 2002 : (1) Barangsiapa dengan sengaja dan tanpa hak melakukan perbuatan sebagaimana dimaksud dalam pasal 2 ayat (1) atau pasal 49 ayat (1) dan ayat (2) dipidana dengan pidana penjara masing-masing paling singkat 1 (satu) bulan dan/ atau denda paling sedikit Rp 1.000.000,00 (satu juta rupiah), atau pidana penjara paling lama 7 (tujuh) tahun dan/atau denda paling banyak Rp 5.000.000.000,00 (lima miliar rupiah). (2) Barangsiapa dengan sengaja menyiarkan, memamerkan, mengedarkan, atau menjual kepada umum suatu ciptaan atau barang hasil pelanggaran Hak Cipta atau Hak Terkait sebagaimana dimaksud pada ayat (1) dipidana dengan pidana penjara paling lama 5 (lima) tahun dan/atau denda paling banyak Rp 500.000.000,00 (lima ratus juta rupiah).
FOREWORDS
In anticipation of the challenges and opportunities faced by the Islamic Education in the current situation, the Faculty of Education and Teacher Training, IAIN Sulthan Thaha Saifuddin Jambi proudly held and
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hosted THE
3 INTERNATIONAL
ISLAMIC EDUCATION SEMINAR at Shang Ratu Hotel on 28 December 2015 Jambi, Indonesia. With the theme “ISLAMIC EDUCATION AND SCIENCE REINTEGRATION IN IMPROVING EDUCATION FOR ALL”, this conference was projected as a medium for academics, researchers, teacher-researchers,practitioners, and enthusiasts in English education and other related discipline for gathering, sharing, and disseminating their research as well as best practices in Islamic Education. Through this proceeding, the organizing committee has collected 21 papers on various sub-themesrelated to the theme of the conference, written and presented by participants from Indonesia as well as from other countries.
All the papers published here were not peer-reviewed and not edited in terms of the contents, nevertheless they have undegone a layouting process to ensure consistency in the publication and have met the basic requirements set by the committee. The contents, opinions, and arguments proposed in the papers are therefore the sole responsibilities of each individual author. The committee shall not be held responsible for any ethical issues and validity of the research, nor approve of the views presented by the authors.
We also would like to extend our deep gratitudes to all invited speakers, presenters, and participants of the conference for sharing their wonderful ideas and thought. We therefore hope that we would be able to
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expand our knowledge of THE 3
INTERNATIONAL ISLAMIC EDUCATION SEMINAR. We are looking forward to meeting you again in other seminar hosted by our faculty
Jambi, December 2015 The organizing committee
ACKNOWLEDGEMENT
rdThe organizing committee of THE 3
INTERNATIONAL ISLAMIC EDUCATION SEMINAR would like to acknowledge the following individuals who served as the anonymous reviewers for the abstract submissions and the individuals involved in the process of publishing these proceedings.
List of Reviewers
Geraredette Philips ( Sophia College for Women) Budhy Munawar Rachman (Asia Foundation) Ahmad Syukri ( IAIN STS Jambi) Kemas Imron Rosadi (IAIN STS Jambi) Akhmad Habibi (Universitas Jambi) Risnita (IAIN STS Jambi) Jamaluddin (IAIN STS Jambi) Muhammad Taridi (IAIN STS Jambi) Monalisa (IAIN STS Jambi)
TABLE OF CONTENTS
iiiFOREWORDS ACKNOWLEDGEMENT iv TABLE OF CONTENTS v
1. THE VISION OF ISLAMIC EDUCATIONIN THE GLOBAL VIEW
OF MULTICULTURAL EDUCATIONAS AN IMPORTANT ASPECTOF HIGHER EDUCATION1
2. WORKING TOGETHER WITH COLLEGE STUDENTS IN
ANTICIPATION OF HIGHER EDUCATION EXCELLENCE,
EQUALITY, AND EQUITY11
3. AN ANALYSIS OF STUDENTS’ PERCEPTION ON THE COURSE
OF BIOLOGY AND BIOLOGY EDUCATION AT JAMBI24 UNIVERSITY
4. ISLAMIC EDUCATION PROBLEMATIC; A CASE STUDY OF JAMBI’S TWO PESANTRENS
31
5. THE STUDENTS’ DIFFICULTIES IN PRONOUNCING CONSONANT
40
6. TOWARDS PARADIGM OF INTEGRATIVE SCIENCE
50
7. TEACHING READING USING PQ4R METHOD TO THE TENTH
GRADE STUDENTS OF THE STATE SENIOR HIGH SCHOOL 11 OF PALEMBANG68
8. THE INFLUENCE OF STORYTELLING TECHNIQUE AND LEARNING STYLE TO SPEAKING SKILL OF FIFTH GRADE PUPILS OF SD MODEL PAGARALAM
75
9. RESPONSIBILITIES AND AUTHORITY OF ISLAMIC EDUCATION LEADER
84
10. EFFECTIVENESS IN IMPROVING QUALITY OF TEACHER
93 RECRUITMENT IN MADRASAH
11. REINTEGRATION OF EDUCATION AND UNITY OF THE EQUATION OF ISLAMIC VALUES IN LEARNING 100
12. APPLYING COOPERATIVE INTEGRATED READING AND
COMPOSITION TO IMPROVE READING COMPREHENSION AND 108WRITING ACHIEVEMENT
13. TEACHING READING THROUGH SKIMMINGTECHNIQUE AT
117
SENIOR HIGH SCHOOL
14. TRANS-INTEGRATION: THE MODEL-BASED PARADIGM
SCIENCES UNIVERSALITY OF ISLAM, MODERNITY, WISDOM AND LOCAL CONTEXT 13015. GIVING REMEDIAL TEACHING IN TEACHING READING ALOUD AT SENIOR HIGH SCHOOL 142
16. PRE-SERVICE ENGLISH TEACHERS’STRATEGIESTOWARD
CHALLENGES IN TEACHINGVOCABULARY ATJUNIORHIGH SCHOOLSIN JAMBI 157
17. ELEMENTARY PRIVATE TEACHERS’ WELFARE AT A
175DEVELOPMENTAL CITY (JAMBI CITY)
18. LEARNING STYLE IN SPEAKING CLASS OF ENGLISH STUDY
PROGRAM’S STUDENTS OF JAMBI UNIVERSITY 184
19. EDUCATION INVESTMENT 199
(A STUDY OF QUALITY EDUCATION)
20. ENGLISH TEACHING AND LEARNING PROCESS ANALISYS
IN ACCORDANCE WITH THE 2013
INDONESIA CURRICULUM 206
21. TEACHER OF ENGLISH FOR YOUNG LEARNER: AN ANALISYS
ON THEIR ENGLISH PROFICIENCY AND PROFILE 225
THE VISION OF ISLAMIC EDUCATION IN THE GLOBAL VIEW OF
MULTICULTURAL EDUCATION AS
AN IMPORTANT ASPECT OF HIGHER EDUCATION
Gerardette Philips
gerarscj@gmail.com
Introduction
The Islamic way of life is based on the principles of belief and virtuous
behavior and the congruence between the two. To be a follower of Islam
requires that one’s faith be reflected in one’s practice and daily moral conduct with other people. Every religion has beautiful teachings, places of worship, schools and organizations. Yet, followers of religions today do not really live in accordance with the principles and values of their faith. What is missing?
If the hope is to raise children in the Islamic way of life, then Muslim educators and parents must have a clear understanding of child development physically, emotionally, intellectually, morally and spiritually. This knowledge will help them understand how children grow and learn and will help them use methods that enhance effective teaching and learning; the result of such education will produce children who will not imbibe values simply because they are told to do so or because that is the ‘right’ thing to do but because they themselves believe that their true growth as persons depend on the values they choose to live by and become their own. They take seriously the education of their minds and hearts and they themselves, will look for opportunities to apply Islamic values in practice.
In our rapidly changing society, an urgent need exists for schools, colleges and universities to address and infuse global awareness into curriculum instruction. Students are increasingly confronted with many issues that require a global education focus. According to Kirkwood (2001), these students will keep facing a new world order thereby creating a need to acquire a global education. He states:
Their daily contacts will include individuals from diverse ethnic, gender, linguistic, racial, and socioeconomic backgrounds. They will experience some of history's most serious health problems, inequities among less-developed and more-developed nations, environmental deterioration, overpopulation transnational migrations, ethnic nationalism, and the decline of the nation-state. (Kirkwood, 2001, p. 2)
Therefore, a relevant curriculum is needed to help students of differing worldviews to understand and function effectively in the social, cultural and economic worlds and to be able to understand the notion of globalization and the role of global education.
1. Why the Global View of Multicultural Education?
The assimilation or ‘melting pot’ perspective (McNergney & Hebert, 2001) wherein microcultures are expected to give up their cultural identities in order to blend in or become absorbed by the predominant mainstream society or macroculture (Bennet, 2003) is now not only true of the United States but of most countries in our world where people of various cultures share life together. This is certainly true of Indonesia.
In the perspective of the ‘melting-pot’ the shared culture is understood when the members of the microcultures are accepted only once they give up their original identity, values, behavioral styles, language, and nonverbal communication styles. Also, in this perspective other cultural distinctiveness and identification with other ways of life are considered as unacceptable, inferior, and a threat to national unity. Everything possible is done therefore by the popular culture and the other cultures and contributions of other groups are suppressed (Bennett, 2003). Although, the initial purpose of assimilation or “melting-pot” perspective was to bring unity through development of a shared culture as each microculture becomes absorbed into the shared macroculture, it is becoming more difficult to achieve widespread democracy among the microcultures because the resultant culture does not reflect the cultural diversity within the nation. Today, suppression of the microcultures and inequality among people in society have resulted from the “melting-pot” perspective of multiculturalism.
With this background therefore, there is a real need now more than before to expand multicultural education to go beyond the “melting-pot” perspective which has focused mainly on equity pedagogy as a means of correcting the inequalities among people in society while other aspects of human development and values have been neglected. There is also a real need now to include the global perspective in which cultural pluralism is recognized as an ideal and healthy state in any productive society.
The interconnections among all nations in the world are increasing rapidly. In particular as we face global issues related to the ecosystem, nuclear weapons, terrorism, human rights, and scarce natural resources, the scope of multicultural education needs to be broadened to include democratic values, cultural pluralism within culturally diverse societies, national, and global interdependence.
The global perspective of multicultural education allows promotion of these values as well as promotion of equity among all cultural groups in society. The global perspective of multicultural education allows individuals to develop respect and appreciation for all existing cultural groups.
Educators who have been personally involved in promoting multicultural education in schools and at institutions of higher education have identified several long-term benefits of the global perspective of multicultural education. Some of these long term benefits are as follows:
Multicultural education:
a. increases productivity because a variety of mental resources are available for completing the same tasks and it promotes cognitive and moral growth among all people.
b. enhancescreative problem-solving skills through the different perspectives applied to same problems to reach solutions.
c. fosters positive relationships through achievement of common goals, respect, appreciation, and commitment to equality among the intellectuals at institutions of higher education.
d. decreases stereotyping and prejudice through direct contact and interactions among diverse individuals.
e. renews vitality of society through the richness of the different cultures of its members and fosters development of a broader and more sophisticated view of the world.
f. formspeople in societyto be more understanding and tolerant of each other because by living together people get to know each other better g. opens the mind and educates the heart to get to know the core values of the different cultures and is enriched by the way these values are expressed.
2. The Vision of Islamic Education
The strong influence of cultures on each other and its value system seriously challenges religious-minded individuals and communities. The future will depend on how well teachers and parents educate their children today and to what extent they are successful in transferring to them the sacred vision of life as Muslims.
Without a proper understanding of the Islamic value system, there is little hope that the true goals of Islamic education can be achieved. Islamic schools have a very vital role to play in providing programs that will foster this understanding among students and in promoting the role and responsibility of the family in the process of Islamic education.
The basic premise is that Muslim educators must restructure the Islamic Studies curriculum—both what is taught and how it is taught—if children are to develop the spiritual survival skills needed to live as Muslims in a multicultural society in the twenty-first century. Islamic education envisions the possibility of educating Muslim youth to reach a level of understanding, commitment and social responsibility that will both motivate and enable them to serve Islam and humanity effectively. Islamic education must be able to produce Muslim youth that are able to identify, understand and then work cooperatively to solve the problems that face their community and the world in which they live and for which they are responsible. This, is certainly an effective form of Islamic da’wah.
This vision, in fact, is not really a "new vision," but rather a "renewed vision" of Islamic education. It is a call for the return to the classical and traditional vision of Islamic education. In the lifetime of the Prophet, (saw) Islamic education was both practical and relevant. “One who treads a path in search of knowledge has his path to Paradise made easy by God…” – (Riyadh us-Saleheen, 245)
The Prophetic model of Islamic education drew its substance from the everyday experiences and day-to-day problems of the early Muslim community. “Knowledge from which no benefit is derived is like a treasure out of which nothing is spent in the cause of God.” – (Tirmidhi, Hadith 108) Although Islamic education will undoubtedly draw much of its content from the foundational disciplines of Islamic Studies (such as Aqidah, Tafseer, Fiqh, etc.), it must be done in a way that links this content to the natural concerns of students as well as the larger issues facing the world in which they live. This is the challenge of today’s Islamic education.
The vision of Islamic education makes a fundamental distinction between teaching about "Islam" and teaching about "being Muslim." When Muslim educators, have been satisfied to teach "facts about Islam," because this is an easier and a quick approach they have not met the challenge of developing a systematic program to teach children about "being Muslim"—which requires a more subtle and profound understanding of both the nature of children and Islam itself. The goal of Islamic education is not to fill our children’s minds with information about Islam, but rather to teach them about being Muslim.
How can we teach children about being Muslim?. Islamic education, first and foremost, must focus on teaching human values which are certainly Islamic values. Emphasize issues of identity and self-esteem; responsibility and co-operation, tolerance and truth, peace and love, simplicity and humility, faith and justice and so on. Furthermore, it must address the real concerns of students – their family backgrounds, their life stories, their developmental milestones and it must emphasize that all of these values are present in the truth of their lives.
An extremely important element to take into consideration in the process of education is Counseling which has as its basis Listening and Healing skills. In todays world, children and the youth are victims of violence, war, migration, broken families and pain of different kinds. Unfortunately, Muslim children unfairly bear the burden of prejudice and stereotypes. In other words they are wounded and before any education can be given or received the heart of the child has to be healed. Healing programs need to be part of the education system now more than before. Finally, in order to achieve the goals of Islamic education it is essential to gain the active involvement of parents.
Besides achieving the goals of Islamic education, the vision of Islamic Education is also to meet the goals of the Global View of Multicultural Education. The global view of multicultural education goes beyond providing equity education.. The figure below will help explain the goals more clearly. multiple historical cultural consciousness Goal 2: To develop Goal 3: To strengthen perspectives. To develop:
· Responsibility to the world
Goal 1: Core Values and to strengthen intercultural competence.· Respect for human dignity.
of cultural diversity.· Acceptance and appreciation
· Reverence to the earth. community. prejudice and sexism, other forms of awareness of the state of Goal 4: To combat racism, Goal 5: To increase discrimination, and to dynamics. build social action skills the planet and globalIn developing our approach, we should not hesitate to benefit from recent educational research. This research suggests that several factors are essential for effective teaching and learning to occur. These factors are summarized in the statement that teaching and learning are effective when they are meaningful, integrative, value-based, challenging and active. (This is discussed in detail in Expectations of Excellence: Curriculum Standards for
Social Studie s. Washington, DC. National Council for the Social Studies,
1996.) These factors apply to Islamic education and Muslim educators must become better aware of the important role these factors play in effective learning especially in the global view of multicultural education which has as its four key components multicultural competence, equity pedagogy,
curriculum reform and social justice. Future programs in Islamic education
must be evaluated in light of these basic factors and components.3. Islamic Education in the Global View of Multicultural Education
a. Meaningful and Multicultural Competence
Effective Islamic teaching and learning must be meaningful. Students should feel that the content of their curriculum is worth learning, because it is meaningful and relevant to their lives. When learning is meaningful and relevant, students are intrinsically motivated to learn. Furthermore, students must be led to discover the larger connections between the knowledge and skills they are learning—rather than memorizing isolated bits of information. Especially as Muslims, children must be trained always to keep their eye on the whole picture, or macro-view, whenever studying. This, in part, is the meaning of tauhid.
Islamic teaching and learning needs to focus on examining major themes and important topics, rather than superficial coverage of many different topics. This approach advocates that the Islamic Studies curriculum be structured coherently around the concept of powerful ideas. This will equip the learner to multicultural competence. Multicultural competence is the process in which a person develops competencies in multiple ways of perceiving, evaluating, believing, and solving problems. The purpose is to focus on understanding and learning to negotiate cultural diversity among nations as well as within a single nation by becoming aware of one's own perspectives as well as becoming conscious of other cultural perspectives as a foundation of informed cross-cultural interaction.
b. Integrated Learning and Curriculum Reform
Effective Islamic teaching and learning must also be integrated. It must encompass and engage the whole child, spiritually, emotionally, socially, intellectually and physically. In addition, Islamic teaching and learning should be integrative across a broad range of topics and in its treatment of these topics. It should be integrative across time and place as well as integrative across the curriculum. It must integrate knowledge, beliefs, and values with action and application. These integrative aspects have the far-reaching potential of enhancing the power of Islamic studies teaching and learning.
The curriculum needs to be reformed with inclusion of curriculum theory and historical inquiry so that bias in textbooks, media, and other educational materials can be detected easily by educators, students, and other stakeholders. Curriculum reform strives to expand the traditional course contents that are primarily monoethnic through inclusion of multiethnic and global perspectives. For most educators, this reform requires active inquiry and development of new knowledge and understanding of the historical contributions of contemporary and past ethnic groups to the current body of knowledge in the content areas and academic disciplines (Wiles & Brondi, 2002).
c. Value based Learning and Equity Pedagogy
Most important of all, effective Islamic teaching and learning must be
value-based. By focusing on values and by considering the ethical dimensions
of topics, Islamic education becomes a powerful vehicle for character and moral development, thus achieving its real purpose. Educators must realize that every aspect of the teaching-learning experience conveys values to students and provides opportunities for them to learn about values. From the selection of content, materials and activities, to the arrangement of the classroom, to class rules and management style, students are exposed to and learn values. Teachers must therefore develop a better awareness of their own values and how those values influence their behavior as role-models and what students ultimately learn from these experiences about themselves, about others and about Islam.
Equity pedagogy becomes an important component of multicultural reform. It aims at achieving fair and equal educational opportunities for all of the nation’s children, including socio-economically disadvantaged and ethnic minorities in the microcultures. It attempts to transform the total school environment, especially the hidden curriculum that is expressed in teacher expectations for student learning and the differential disciplinary policies and practices and related community relations by reversing these trends and by addressing the problems that these under represented students face. Equity pedagogy also requires that educators develop an understanding of the different learning styles students develop from their own cultural upbringing so that educators can employ alternative instructional strategies to help all students learn the key concepts, principles, facts, and generalizations in the various content areas and academic disciplines. To be able to do this, educators will need to develop pedagogical knowledge, skills, and dispositions that allow them to adapt alternative teaching methods or modify instructional strategies in culturally diverse classrooms. Equity pedagogy is to ensure the attainment of the highest standards in academic excellence among all students. School and classroom climates must also be changed so that academic success is achievable by students from all cultural groups
d. Challenging and Active – Social Justice Effective Islamic teaching and learning must also be challenging.
Students must be challenged to thoughtfully examine the topics they are studying, to participate assertively in group discussions, to work productively in cooperative learning activities, and to come to grips with controversial issues. Such activities and experiences will help foster the skills needed to produce competent Muslims who are capable of presenting and living their beliefs and principles effectively.
Effective Islamic teaching and learning must be active. Islamic studies should demand a great deal from both the teacher and students. The teacher must be actively and genuinely engaged in the teaching process—making plans, choices and curriculum adjustments as needed. The effective teacher of Islamic education must be prepared to continuously update his or her knowledge base, adjust goals and content to students’ needs, take advantage of unfolding events and teachable moments, and to develop examples that relate directly to students. Moreover, learning must be active by emphasizing hands- on and minds-on activities that call for students to reflect on what they are learning and to use it in their lives in some meaningful way. Teaching toward social justice requires adequate understanding of the demographics of the students, culture, and race in popular culture, and development of social action skills. It also emphasizes the clearing up of myths and stereotypes associated with gender, age, and the various races and ethnic groups by stressing basic human similarities (Nieto, 1996). In addition, teaching toward social justice promotes developing an awareness of the historical roots and an understanding of the evidence of individual and institutional prejudice and discriminations such as cultural racism, sexism, classism, and other forms of prejudice and discrimination. These are the key factors for effective Islamic teaching and learning and the Global View of Multicultural Education. The vision of effective Islamic teaching and learning is based on a dynamic, rather than static, view of Islam and Islamic education. This view is rooted in the belief that the mission of Islam is to positively affect and transform the world, and that the purpose of Islamic education is to prepare young men and women in the expertise of the values of the Global World, capable of carrying out this mission— emotionally, morally, and intellectually.
4. Why Institutions of Higher Education?
Institutions of higher education in the world today are made of culturally diverse student and faculty populations. This cultural pluralism makes such models of the pluralistic democracy. As such, the application of the core principles of the global perspective of multicultural education in the teaching and learning practices among diverse populations at these institutions is more important now than ever. Most institutions of higher education have become models of the communities in which they are located, and as such have become pillars for academic excellence, models for multicultural competence in society, and models for an interdependent world, as well as models for equity and democratic values. Institutions of Higher Education Are Models for Academic Excellence.
The principles and tenets of multicultural education make it possible to promote excellence in performance
a. Institutions of Higher Education create a supportive environment for diversity. Educators at institutions of higher learning work with
local communities to create an environment that is supportive of respect for diversity and multiculturalism. Institutions of higher education whose leaders embrace these principles of multicultural education and attain high academic standards become models for the various public schools and for the communities in which these schools are located.
b. Institutions of Higher Education are models for multicultural societies. Institutions of Higher Education are Models for Multicultural
Societies. In a countries that champion equal rights and opportunities for all individuals to improve the conditions of living for all, educators’ major concerns at institutions of higher education should be to promote the academic, social, and political success of all students (Green, 1989) as well as faculty populations than in those that are less diverse.
c. Institutions of Higher Education are an example for an Interdependent World. The students, faculty, and staff on many
campuses in the world come from various countries. These students, faculty, and staff have various cultural, racial, ethnic, religious, and socio-economic backgrounds. Moreover, today it has become mandatory for universities to admit students and employ faculty from various cultural, racial, ethnic, religious, and socio-economic backgrounds. It has also become mandatory that university communities provide a supportive environment that respects diversity and provide programs that are inclusive for all who are part of it. University administrator and professor should be aware of the various cultural elements in order to be able to provide equitable services.
d. Institutions of Higher Education offers a space for Democratic Human Values. Studies on human relations on university campuses in
the past 25 years have shownthat student performance, student-student interactions, and faculty-student interactions andexpectations reflect the abilities, perception, values, and attitudes among those in the campuscommunities and type of curricula offered to the students attending the students (Pang, 2001;Wiles & Brondi, 2002). Adequate understanding of the various cultural elements and how they differ among people from diverse cultures is a promising way to develop positive relations among persons from different cultures and to provide inclusive programs for diverse student populations (Schulman & Mesa- Bains, 1993).
Conclusion
The vision of Islamic Education in the Global view of Multicultural Education is a topic that needs to be continually explored and examined. Considering this in the light of Higher Education will fulfill the belief that the mission of Islamic education is to transform the world by educating young men and women to be experts in human values, capable of relationships with everyone. bringing change to themselves and to the world around them.
As educators, we need to help students form connections with all systems of our planet. A West African proverb says, "The world is like a Mask dancing; we cannot see it well if we stand in one place". In the same way, educators, can broaden their understanding of teaching and become informed in other ways of knowing and understanding. We need to instill in our students a curiosity of the world and a desire to work together in making our world a better place to live in. We need to create a place where all races and cultures of the world learn to respect each other's ways of looking at the world where all perspectives are respected and encouraged. An overall goal in all our classrooms, therefore, is to create a place where all students can practice and live as responsible citizens in a pluralistic society. We just have to stand in another place and listen to all perspectives.
Dr. Sr. Gerardette Philips, came to Indonesia in 2000. She is a Lecturer and
Special Educator (Education for children with Special Needs – SLB) is currently teaching in University Parahyangan Bandung and University Islam Negeri Bandung. She teaches Psycho-spirituality, Psychology of Religion, Counseling and Interfaith Relations. She is a guest lecturer in St. Xaviers College and Sophia College – Mumbai India. Her subjects are mainly Education and World Religions. Dr. Gerardette completed her Masters Degree in Special Education from India and a Masters Degree in Islamic Philosophy from The Islamic College Jakarta. Her Doctoral Studies was from Sekolah Tinggi Filsafat (STF) Driyarkara in Interreligious Dialogue
WORKING TOGETHER WITH COLLEGE STUDENTS IN
ANTICIPATION OF HIGHER EDUCATION EXCELLENCE,
EQUALITY, AND EQUITY
Bernawy Munthe Muhamad TaridiUIN Sunan Kalijaga
IAIN STS Jambi
taridi64@gmail.com
Abstract
By using psychology of adults, the paper outlines the concept of working with adult-learners to discuss the concept of adult education, assumptions about adults and their implications, the relationship of learning with psychological types that determine how service is for them, the development phases of their lives, how one puts himself in agood service and on approaches to excellent services for adult learners. This is motivated by some views among others; adult learners often or sometimes experience the service which is not in accordance with the nature of adults both inside the classroom and outside the classroom, the third millennium is the age of characterizing information "shortening and downsizing" of the world, the era of information of rationalism.Based on the analysis, working with adults absolutely unfounded andragogy concept that refers to the spirit and character of adults in an effort to improve the quality of service of learning.
Keywords: Andragogy, Learning,
1. Introduction
In keeping with the theme of the seminar; Excellence, Quality In Higher Education with the title “Islamic Education And Science Reintegration in Improving Education”, this paper attempts to increase the understanding and outlines of ideas for improving the service excellence, equality of fairness for adults, especially students. Therefore this paper outlines some main points of basic understanding theory of how to work and help adults, especially students. The first is the notion of adult education or andragogy. The second is the underlying assumption about adults and their implications. Third is the relationship of learning with adult psychological types that will determine how the ways of service, especially for students. The fourth is a description of the phase of adult life especially students which include important events, physical tasks and character attitudes. Fifth is a description of how a professor or a teacher or a trainer put himself in a certain position or in the service of adults especially students. The latter is a description of the approach to services for adults, especially students.
Points of mind above is motivated by the view that first, students often or sometimes experience education services that are less in line with the nature of adults both in the classroom and outside the classroom, including at the library. Secondly, third millennium is the age of the character information "shortening and downsizing" of the world. Third, the information age is a continuation of rationalism character of modern times. Fourth, technological development is difficult to break away from adults, including students who are dealing with interconnection or integration of science and education. Fifth, human philosophical position is questioned in the presence of technology. What is the answer of the question what is being? Is the answer "being is technique or technology" Sixth, psychologically culture expression of what can I do for you is not the same as the phrase "You're looking for what?" Seventh, improving the quality of educational services for students must be done and improved in order to facilitate the achievement of learning objectives.
2. Adult Education
Adult education can be defined as a series of events or experiences made by adults who allow him to changes in thinking, values or behavior. Understanding it said that in the heart of life is a learning process. In fact, almost everything that is done as part of life is said to be a learning experience. In other words that "life" and "learning" are synonymous. We learn from the "experiences" and we are constantly "did experience" as we live. Adult education is everything that made adults.
Special services for adults are served by the framework andragogy. Andragogy is the art and science of helping adults learn (Malcolm Knowles). Instead, the model of pedagogy gives teachers full responsibility for all decisions about learning and putting students in a role that is bound, following the teacher commands.
3. Basic Assumptions Adult Education and Its Implications
Malcolm Knowles in his book The Modern Practice of Adult Education emphasizes andragogy least four basic assumptions: the learner's self-concept consists of self-policing; learning experiences should be used; readiness to learn depends on the needs; and orientation to learning is life-centered or problem. More details can be seen below.
1. People who organize themselves (self-directing)
a. Learning climate should be something that makes adults feel accepted, valued, and supported. Here there must be a spirit) reciprocity (mutuality) between the lecturer and students (learners) as search join. b. Emphasis should be placed on the learner's involvement in the process of self-diagnosis of the needs of learning.
c. Learners should be involved in the planning process of learning, to serve as a procedural guide and source material.
d. The process of teaching and learning is a mutual responsibility of learners and teachers. Lecturer become a source and a catalyst rather than a teacher (instructor).
e. Learners should invitees in evaluating themselves, with the help of teachers, learners find any evidence of progress they are doing to themselves. "No one makes an adult feel more childish than assessed by other adults; This is a sign that most of disrespect and dependence, as someone who experienced it.
2. People who have many and varied experiences. The volume and diversity of the experiences of adults have three implications: a. Participators techniques that experiential should be used in order to open up the experiences of the learners.
b. Provision (provision) should be made for learner-learner to plan how they were going to apply learning into day to day life.
c. The activities should join united (incorporated) which encourages learners- learners pay attention to the experiences objectively and "learn how to learn" from them.
3. People who are ready to learn as a result of the existence of the state of progress of the transition point. This concept contains at least two implications: a. Curriculum should be organized in order to bring together the real life caring individual, rather than just meet the demands for sponsoring institutions alone.
b. The concept of readiness (or tasks) that are grown should be seen in grouped learners. For a number of concept study, a homogeneous group is more effective, and for other forms of learning, heterogeneous group more desirable.
4. People who love centered learning and problem-based performance (performance). A number of implications arise from this statement.
a. Educators have to adjust to and to the individual needs and develop learning experiences that are relevant to this need.
b. Using the organizing principle eligible to assemble adult learning activities are dependent on or in the territories issue, not a lecture-course. c. Session as early as possible in adult education, there must be an exercise where learners have the opportunity to identify specific problems that they desire can overcome or solve it with more valuable. The basic assumptions on the basis of the inspiration and spirit in the spirit of educational services they should receive the students such as college students in contexts both in the classroom or out of classes such as libraries. Even assuming this one "religion" learning process should take place in the classroom. Because not infrequently happens in the classroom is the opposite basic assumptions above.
4. Method of Learning and Adult Psychological Type
In addition to knowing the character of the student, someone who works with them should also know the types of psychological and learning them. It is important to improve the quality of service to adults. A deeper understanding of adults as subjects can be assisted by using the theory of learning and the type of psychological relationship as expressed by Cranton and Knoop about Psychological type and learning style that says there are eight items:
1. Type of think extrovert learn best when material is presented in a logical and sensible, and followed by the opportunity to do "experiences" information in a way (to do, to talk about, and to observe). These people like to collect idea from the world, analyze it, and present it back to the world.