Tanggung Jawab Negara dalam Bidang Pendidikan

  Penanggungjawab Elga Sarapung

  Editorial Editorial Di sepanjang tahun 2003 ini, Throughout 2003, the Indonesian arena politik Indonesia diramaikan political scene have been highlighted oleh sekian banyak Rancangan by a number of bills, among others a U n d a n g - U n d a n g , a n t a r a l a i n bill on National Education (more R a n c a n g a n U n d a n g - U n d a n g known as RUU-Sisdiknas). Pendidikan Nasional (dikenal dengan Seen as a whole, the condition of RUU-SISDIKNAS). education in Indonesia is quite

Secara empiris di lapangan,

depressing. Not only is the quality of memang dunia pendidikan di Indonesia education in general below par, but memprihatinkan. Bukan hanya karena sound concepts which were on offer kualitas yang secara umum tidak with the aim of improving and memenuhi standart, tetapi juga gagasan- developing education in Indonesia had gagasan baik yang muncul dalam been very much dominated by hubungan dengan upaya memperbaiki state/government intervention. d a n m e n g e m b a n g k a n k e a d a a n

  Moslem readers, Happy Fasting 2003

Tak lupa kami ucapkan kepada

and may you all be cleansed from pembaca yang beragama Islam, unpious thoughts, actions and sights.

  

Harapan kami, para pembaca bisa

the Indonesian education can be memperoleh inspirasi yang kreatif untuk improved. In the spirit of the Ramadhan m e m i k i r k a n , b a g a i m a n a d u n i a month, we would like to wish our pendidikan di Indonesia dapat dibenahi.

  We hope, that the readers will be dan Pesantren. inspired to think creatively, as to how

  Pendidikan di Indonesia, dengan education models as well i.e. Seminary, memperkenalkan juga beberapa model Ashram and the Pesantren. pendidikan alternatif : Seminari, Ashram

  

Edisi Newsletter kali ini secara

education in Indonesia, and bringing to khusus menampilkan persoalan di sekitar the fore a number of alternative

  This Newsletter will specifically memanusiakan manusia. profile issues surrounding the topic of

  Education then becomes a mengalami degradasi luar biasa. symbol of status, and losing its role in Pendidikan sekedar sebagai simbol humanizing man. s t a t u s , b u k a n k e k u a t a n y a n g

  

Nilai-nilai kemanusiaan universal

yang seharusnya menjadi dasar sekaligus education, underwent a drastic tujuan utama dunia pendidikan, degradation .

  Likewise, universal humanitarian orang tertentu. Betapa, sekali lagi values which should have been masyarakat yang menjadi korban. foundation as well as the goal of

  

P e n d i d i k a n t i d a k u n t u k

certain group. And tragically, the kepentingan masa depan masyarakat dan common people have to bear the bangsa, tetapi semata-mata untuk biggest brunt. kepentingan sesaat bagi sekelompok

  As a result, education does not pendidikan di Indonesia sangat serve the future needs of the didominasi oleh adanya intervensi dari community or nation anymore, but negara dan pemerintah. rather the momentary interests of a

  IGB Harimurty Newsletter Interfidei No. 16/VII Mei 2002 - Agustus 2003

  Pemimpin Redaksi Noegroho Agoeng

  Editorial .................... 1 Fokus ......................... 2 Opini ......................... 6 Potret ........................ Kronik ..................... Refleksi .......... Agenda Konsultan

  Newsletter interfidei

  Edi si Sept ember 20 0 3

  Jogjakarta, 55581 - Indonesia, Ph./Fax. : 0274-880149, E-mail: dianinterfidei@yahoo.com

  Institut DIAN/Interfidei Jl. Banteng Utama 59, Perum. Banteng Baru

  Distributor Susanto, Sarnuji Newsletter ini diterbitkan oleh:

  Sekretaris Wiwin Siti Aminah Octavia Christiani

  Keuangan Eko Putro

  Desain/Layout Haryandi & Sarnuji

  Listia Alfred Benedictus J.E.

  Redaksi Wiwin Siti Aminah Haryandi

  SELAMAT MENUNAIKAN IBADAH PUASA 2003! Editor Editor

  Fokus interfidei new sletter

  Edisi September 2003 Tanggung Jawab Negara dalam Bidang Pendidikan

  Listia

  Perdebatan marak menjelang pengesahan Undang-undang Sistem Pendidikan Nasional sekitar awal tahun hingga bulan Juni 2003 lalu, menggambarkan, bagaimana kepedulian masyarakat terhadap persoalan pendidikan di Indonesia. Meski sulit dipastikan, apakah orang- orang yang terlibat dalam debat sengit itu sungguh- sungguh peduli pada persoalan pendidikan atau hanya karena adanya sesuatu kepentingan di ruang terhormat Dewan Perwakilan Rakyat, atau juga karena solidaritas ikatan primordial.

  Apapun situasinya, sudah saatnya siapa saja yang sungguh-sungguh peduli dengan persoalan pendidikan, bersedia meluangkan waktu untuk memikirkan secara lebih serius bagaimana pendidikan di Indonesia. Siapa saja, secara bersama- sama perlu menyusun

  langkah-langkah untuk merekayasa sebuah sistem pendidikan yang sesuai dengan situasi dan kondisi bangsa Indonesia. Yang ingin saya sampaikan disini adalah, bahwa dalam memikirkan persoalan pendidikan, selalu p e r l u d i p e r t i m b a n g k a n k o n d i s i - k o n d i s i kemajemukan baik dalam etnisitas, agama, jender, taraf kesejahteraan ekonomi, akses terhadap informasi dan konteks lokal, misalnya historisitas yang membentuk karakter masyarakat setempat: karakter dalam masyarakat kultur agrari

  s, nelayan atau kultur dagang. Di samping itu, penting juga memperhitungkan pengaruh krisis di tengah globalisasi yang mempertaruhkan keadilan.

  Berbagai kemelut dalam kehidupan berbangsa

  dan bernegara adalah gambaran nyata dari kegagalan kita dalam menggulirkan proses pendidikan khususnya dalam hal karakter. Proses ini, karena banyak hal menjadi sangat tersendat- sendat, berkelit-kelit dan dengan persoalan baru yang muncul hingga sampai pada situasi yang didefinisikan oleh banyak pengamat dari berbagai disiplin sebagai krisis multi dimensional. Dari

  mana kita mesti meretas jalan untuk meneruskan proses pendidikan ini? Di awal abad ke-20 muncul pemikiran- pemikiran besar dari anak-anak muda pribumi yang sempat mengenyam pendidikan Eropa yang humanis tentang kemerdekaan Indonesia dari kegela

  pan ketertindasan. Gagasan ini membimbing State's Role in Education

  Listia

  The controversy in the run up of the passage of the Law on National Education System which took place during the beginning of this year to June, gave an illustration of the people's concern about the education issue in the country. Although it is still open to question whether those who were involved in the heated deliberations were really concerned about education or was it only due to vested interest among the honorable parliament members or even stemming from primitive solidarity.

  Be as it may, it is about time that whomsoever really care for the plight of the nation's education system, should set time aside to ponder more seriously on how the education system should look like. E veryone, should join hands in devising measures to fashion an education system which is in harmony with the Indonesian situation and condition. In my opinion, to make an appraisal of Indonesia's education issue, pluralistic aspects in the ethnic, religious, gender, welfare levels, access to information as well as local contexts issues such as the historicity which moulded the make up of the local community traits in an agrarian, fishermen's or traders' community -- need to be taken into account. In addition, one should also never disregard the effects of the economic crisis amidst the globalization campaign which put justice and equality issues at stake.

  Various seemingly intractable problems which plagued Indonesia depict the real picture of the government's inability in initiating an accountable education process with respect to character building. The process, which developed haltingly and deviously -- as well as throwing up new problems as it did so -- due to many exogenous causes, has reached to a stage described by many experts of various disciplines as a multi- dimensional crisis. So whence should we start blaze a path to continue the process?

  At the start of the 20th century grand ideas were launched by indigenous “young Turks” -who had attended a humanistic European education on freeing Indonesia from darkness and oppression. This concept inspired the people and later

  Edisi September 2003 Focus

  The time has come now to list all the issues, and its imperative to continue taking concrete steps with respect to the prevailing education system, in order to initiate a true education reform.

  teaching including the emphasis on teachers who

  l drive home the point that human society since its very beginning had a tradition of learning and education. In Indonesia, people are accustomed to institutions such as Padepokan, Sanggar and Pesantren which are prototypes of educational institutions which are unique to Indonesia. At the be ginning of the 20th century, educational institutions which are more orderly in the running of their affairs appeared. They had systematically designed curriculum and methods of

  These al

  recurrent failures. Sometimes conflicts took place within it, which interestingly enough have rekindled awareness to intensify the learning process as a result of the strong belief in the life's intrinsic virtue.

  Human society keeps on evolving in accordance with its aspirations and which can never be br ought to a halt even in the face of

  The never-ending efforts in gaining knowledge, wisdom as well as expertise in the professions serving society's needs, underline the education's important role in the making of human history.

  Education by and for the People

  May the intensity of the public debate on the Education System Law (UU SisDikNas) not lose its vigor by the passing of the draft law, but will be followed-up by concrete actions to improve the sorry state of our education system. For education is basically a strategy in developing life's continuity which will liberate every human being and enhance his/her human dignity.

  Edisi September 2003 kekuatan untuk hadir dalam gelanggang sejarah dunia, sesuatu yang sangat luar biasa yang terlahir dari masyarakat yang bertubi-tubi jatuh dalam kekalahan, terjajah oleh berbagai kekuasaan yang melanggengkan penindasan dan kebudayaan miskin. Sayangnya, gagasan tentang kemerdekaan ini tidak ber lanjut pada gagasan tentang kemerdekaan yang memanusiakan manusia.

  Itu semua menunjukkan bahwa masyarakat sejak awal telah mentradisikan pengajaran dan pendidikan. Kita di Indonesia mengenal Padepokan, Sanggar dan Pesantren yang merupakan cikal bakal lembaga pendidikan yang barangkali khas Indonesia. Hingga pada awal abad ke-20 muncul lembaga-lembaga pendidikan yang lebih rapi dalam manajemen lembaga, ada kurikulum serta metode yang disusun secara sistematis dengan guru-guru yang khusus belajar cara mendidik. Sejak saat itu masyarakat kita pun mengenal sekolahan. emboldened their resolve to claim its part in world history, a phenomenal occurrence, a magnificent achievement of a people that has undergone a series of subjugation, colonized by diverse powers which perpetuated oppression and the culture of poverty. Unfortunately, this concept of freedom was not followed up by concept of freedom which humanized mankind.

  Masyarakat manusia terus berproses sesuai dengan angan-angan yang tidak bisa pernah dihentikan oleh berbagai kegagalan. Adakalanya terjadi konflik, yang ternyata meninggalkan k e s a d a r a n u n t u k m a k i n m e n i n g k a t k a n pembelajaran, karena masih ada orientasi tentang kebaikan dalam hidup.

  bagian dari sejarah manusia.

  sesuai dengan kebutuhan manusia, adalah hal penting dalam menempat kan pendidikan sebagai

  U s a h a s e c a r a t e r u s - m e n e r u s u n t u k memperluas dan memperdalam pengetahuan, kearifan s erta ketrampilan demi hidup yang makin

  Pendidikan oleh dan untuk Masyarakat

  Kini saat untuk menginventarisir dan melakukan sesuatu yang konkrit terhadap berbagai persoalan di seputar pendidikan sangat penting untuk dilanjutkan, supaya bisa menggulirkan reformasi pendidikan secara nyata.

  Seriusnya pro-kontra di masyarakat berkaitan dengan UU SisDikNas semoga tidak terhenti oleh pengesahan RUU, tetapi berlanjut pada kerja-kerja nyata untuk memperbaiki dunia pendidikan. Pendidikan yang tidak lain adalah strategi dalam membangun keberlangsungan hidup yang m e m e r d e k a k a n s e t i a p m a n u s i a d a n menumbuhkembangkan harkat kemanusiaan.

  had pedagogical training. And that was the beginning of the school phenomenon in Indonesia.

  Fokus interfidei new sletter

  Lembaga-lembaga pendidikan yang didirikan masyarakat jauh sebelum berdirinya negara, adalah wujud dari kearifan yang mengupayakan situasi lebih baik di masa depan dengan mempertimbangkan berbagai masalah dan situasi unik di masyarakat. Karena itu pendidikan bagi masyarakat adalah suatu strategi, suatu upaya kolektif yang sudah disepakati arah dan tujuannya oleh warga masyarakat. Lebih dari itu didukung keberlangsungannya secara materi dan moral, sehingga antara lembaga pendidikan dan masyarakat sekitarnya pun terjalin hubungan yang saling memiliki dengan penuh penghargaan, dimana keduanya saling mengakomodir keadaan yang ada.

  Keti ka Republik Indonesia didirikan, ikatan

  komunal masyarakat pun makin terbuka, lebih banyak hal yang perlu diakomodir dalam sekolah. Misalnya, sebagai warga sewajarnya mengenal bukan hanya sejarah di suatu daerah dengan berbagai peristiwa yang menggulirkan dinamika, tetapi perlu mengenal sejarah masyarakat secara lebih luas. Perlu mengetahui wilayah, adat istiadat, hukum positif yang mengatur kehidupan bersama atau secara singkat perlu ada pengetahuan yang memadai untuk menjadi warga negara. Perluasan cakupan mas y ar ak at p u n memb u tu h k an p er lu as an pengetahuan yang bersifat sains, sekali lagi demi hidup yang lebih baik sebagaimana yang menjadi angan-angan masyarakat. Semua itu difasilitasi

  oleh lembaga-lembaga pendidikan.

  Tafsir tentang Tanggung Jawab Negara dalam Pendidikan

  Harus jernih penjelasan mengapa ketika terbentuk Negara Kesatuan Indonesia, salah satu pasal yang ada dalam Undang-undang memuat kewajiban bagi negara untuk mengurusi masalah pendidikan. Bukankah masyarakat sudah merintis lembaga-lembaga yang mengembangkan tradisi mendidik jauh sebelum negara berdiri?

  Bicara soal negara dengan sendirinya membahas soal struktur dan sistem yang melibatkan siapa pun yang ada di dalamnya. Struktur itu sendiri terbentuk karena kesepakatan- kesepakatan yang dapat menimbulkan efek yang mesti ditanggung bersama. Negara adalah organisasi kekuasaan yang dibentuk agar tidak

  Indige nous educational institutions which were

  founded by the people long time ago before the founding of the state, are manifestations of a wisdom which strived for a better conditions in the future by taking into considerations various issues and conditions unique to the community itself. Hence, education is none other than a society's strategy, an orientation and a goal which is agreed upon in a collective undertaking by its members. Moreover its continuity is supported, materially as well as in spirit by the community, resulting in a web of co-ownership relations between the educational institution and its surrounding community born out of mutual respect where both parties are very accommodating toward each other with respect to situational is sues.

  When the Indonesian Republic was founded, the society's communal became more exposed to larger audience, and suddenly there were more things that ne eded to be taken up in the school's curriculum. For instance, a citizen needs to know not just the history of a region replete with the events that triggered its dynamics, but one needs also to know the history of the community in a more comprehensive manner. He or she needs to know the region, the customs, the positive laws which regulate collective life, or in short, one needs to have a working knowledge of the community to be a good citizen.

  Interpretation on the State's Role in Education

  There has to be a clear explanation as to why, at the time of the founding of the Republic, one of the article in the Constitution states the duty of the State is to take care of education. Haven't there been indigenous institutions which created tradition of education long before this republic was founded?

  When it comes to discussing the State it has to be accompanied with a treatise on the structure and system and all of the people involved in it. The structure itself is formed out of accords which can have significant consequences and which have to be borne together. The State is a power organization formed with a view to prevent conflicts of powers which are many and varied.

  Fokus Edisi September 2003

  terja

  di benturan kekuasaan yang jumlah dan r a g a m n y a a m a t b a n y a k . A d a n y a n e g a r a dimaksudkan supaya ada yang mengatur kebersamaan agar ada keteraturan. Dalam konteks ini dapat dimengerti bahwa ada hak bagi negara untuk mengatur, termasuk soal pendidikan.

  Bagaimana memahami bahwa negara mempunyai hak untuk mengatur soal pendidikan? Pertanyaan ini sungguh problematik, bukan hanya karena sebagian masyarakat merasa lebih tahu dan lebih berpengalaman, tetapi 'campur tangan negara' dalam ruang sekolah pasti akan melibatkan hal-hal idiologis yang bias kepentingan penguasa dan negara, yang sulit dikontrol. Tetapi bila tidak ada “kehadiran” negara dalam ruang sekolah, apa yang akan terjadi?

  Negara menjadi sangat kuat bila masyarakat enggan memberi kontrol, termasuk dalam menafsirkan hak untuk mengatur. Karena dengan begitu, bisa saja negara membuat aturan-aturan yang ditetapkan dengan sangat detail demi kelanggengan kekuasaan atau demi memenuhi kepentingan pribadi aparaturnya.

  Mari kita coba cermati, pertama, ternyata tetap saja harus ada yang mengatur dan memastikan bahwa setiap anggota masyarakat bisa memperoleh pendidikan. Kedua, harus ada yang mengatur agar dalam lembaga pendidikan diajarkan hal-hal yang memenuhi kebutuhan masyarakat untuk hidup bersama sebagaimana tujuan pendirian negara. Ketiga, harus ada yang menjamin agar pendidikan terus berlanjut secara b e r k e s i n a m b u n g a n . L e m b a g a - l e m b a g a pendidikan ataupun masyarakat umum tidak mempunyai perangkat yang dibutuhkan untuk bisa memastikan hal ini terwujud. Namun dengan pengalaman yang ada mestinya masyarakat dan terutama yang mengelola lembaga pendidikan bisa terus proaktif mengupayakan adanya tafsir bersama atas kekuasaan negara, untuk kepentingan seluruh warga negara, dengan keunikan masing-masing. Bila tafsir ini jelas disepakati oleh masyarakat dan terutama oleh l e m b a g a - l e m b a g a p e n d i d i k a n , b a r u l a h dirumuskan Undang-undang yang akan mengikat negara maupun masyarakat demi memfasilitasi proses pendidikan yang berkualitas, memenuhi kepentingan semua pihak dan kebutuhan di masyarakat.

  Untuk membuat tafsir bersama tentang The State is meant to create an entity which will manage that collective sense of belonging with the aim of creating order.

  How should we interpret the article in the Constitution which says that the State has the right to administer education? This is a vexing question, not only arising from the fact that most of the people think they are more competent and have more expertise than the State, but also that “the state's intervention” in the schoolroom unavoidably will entail ideological issues which are tainted by the ruler's and state's interests which are likewise most difficult to control anyway. But when there is no “presence” of the state in the schoolroom, what will then take place in its absence?

  The state will become all too powerful whenever the people are reluctant to exercise their control, including interpreting the right to manage their affairs. As a result, it is not unlikely that the state devises regulations which are drawn up in detail with a view of perpetuating its power or in order to serve the private interests of its apparatus.

  Let us have a closer look at the situation. Firstly, it is apparent that there remains a need for an entity which regulates and ensures that everyone can have access to education. Secondly, there has to be an entity which regulates that within the educational institutions, topics which would fulfill the need of the community to live in harmony -- as stated in the aims of the state's

  founding are taught. Thirdly, there has to be an entity which would guarantee that education continues and sustaining itself. Educational institutions as well as the public in general do not have the instruments needed to ensure that these things can be implemented. But with the accumulated experience, people -- and especially those who are managing educational institutions -- can continue to take a proactive role in attempting to arrive at common interpretation on state authority, for the benefit of all the people along with their respective uniqueness. And when this interpretation is accepted by the people, especially by educational institutions, only there and then a law will be drafted which will be binding for the state as well as for the people

  to facilitate for an educational process with quality, meeting the needs and demands of all segments of the community.

  To fashion a collective interpretation on state's

  Edisi September 2003

  interfidei new sletter Kronik

  authority in administering education, not only the kekuasaan negara dalam mengatur pendidikan, state has to be just, but likewise the people, bukan hanya negara yang harus adil, tetapi juga masyarakat, khususnya para pengelola lembaga- especially those who run educational institutions.

  In other words one must be able to take a distance lembaga pendidikan. Dalam arti mengambil jarak from oneself, thereby leaving perspective space dengan diri sendiri untuk memberi ruang perspektif yang mewadahi kepentingan dan which will accommodate the interests of the many parties. State and people should keep on learning keunikan banyak pihak. Negara dan warganya in maintaining diversity in order to be able to draft mesti terus belajar untuk mengelola keragaman a common interpretation on power e.g. what kind agar mampu bersama-sama membuat tafsir atas kekuasaan. Kekuasaan macam apa yang relevan of authority which is relevant to a pluralistic society which solidly entails humanitarian values. dalam konteks masyarakat plural, yang secara

  Here lies the important link between education and konkrit memuat nilai-nilai kemanusiaan. Di sini pentingnya dunia pendidikan dalam hubungan the state as power institutions which have a living authority and rooted in the pluralistic society's dengan negara, sebagai lembaga kekuasaan yang context. memiliki otoritas yang hidup dan berakar dalam konteks masyarakat plural.

  Kunjungan Duta Besar Jerman German Ambassador Pays Visit to ke Interfidei Interfidei

  Semenjak Tragedi WTC 11 September 2001di In the

  aftermath of WTC 9/11 tragedy in the

  Amerika Serikat, terasa sekali, keingintahuan U.S., the curiosity felt among the Western countries Barat terhadap Islam meningkat tajam. Hal itu, about Islam has intensified drastically. This is

  revealed, for instance, in the dialogue and lunch

  misalnya, terungkap dalam dialog dan makan held for the German Ambassador for Indonesia (Dr. siang bersama dengan Duta Besar Jerman, yang

  Gerhard Fulda), along with

  datang bersama Duta Besar

  G e r m a n ' s R o v i n g

  Keliling Jerman untuk

  Ambassador to Moslem

  Negara-negara Islam, dan

  countries, and two embassy

  dua orang staf kedutaan ke

  staffs who paid a visit to

  kantor Interfidei pada akhir Interfidei on last May 2003. Mei 2003. Dalam acara

  During the dialogue many

  tersebut mereka banyak

  questions were raised on the

  bertanya tentang kehidupan

  daily life among people of

  sosial antarumat beragama

  differing faiths in Indonesia,

  di Indonesia, terutama yang

  especially those linked to Duta Besar Jerman dan Rombongan

  terkait dengan potensi

  p o t e n t i a l l a t e n t

  konflik antarkomunitas dan antarbudaya. Mereka intercommunal and intercultural conflicts. juga bertanya tentang program jangka pendek dan

  Members of the delegation also posed questions on

  jangka panjang yang sedang dan akan ditempuh

  the short and long term programs which are Interfidei dalam pengelolaan persoalan tersebut. currently being implemented by Interfidei with

  Dari diskusi informal itu, terkesan mereka respect to the management of these issues. cukup mendapat banyak informasi kekinian di

  The German ambassadorial delegate gained Indonesia, termasuk hal-hal yang menyangkut much information on the current developments in berbagai varian kelompok umat beragama di the country, including matters which are related to negeri ini, khususnya yang ada di kalangan Islam, various religious groups, be it Moslem, Protestan, Katolik dan Hindu, berikut macam-

  Protestants, Catholics and Hindus, along with their macam pandangan teologis dan kecenderungan dominant theological and sociological concepts. sosiologis mereka yang dominan. On their part, members of the delegation also

  Edisi September 2003 Cronicle

  shared with Interfidei staffs the current developments in the western world, especially in Germany, which were related to the interfaith, intercultural and intercivilization encounters. For instance, especially since the 09/11 attack on the

  WTC in New York, whenever conflicts arose between whites and people of Turkish, Afghanistan, or Arab origins who reside in Germany, the conflicts would more often than not be seen as clashes between the West and Islam. This is in sharp contrast to what took place before, where such cases will be seen more as conflicts between whites and people of Asian and Middle-Eastern origins and had nothing to do with their respective religious affiliations in the first place. Of course this has to be seen, according to the members of the German delegation, within the context of a long and complex history of West-Islam relations on the one hand and Germany's social-economic-political condition on

  the other hand. That is why, religious' and civilization's dialogues are needed more and more today as well as in the future. (Eko)

  A talk with Leonard Swidler

  There are a couple of interesting topics which surface in the informal discussion held with Prof.

  Leonard Swidler of Temple University, PA. USA, when he pays a visit to Dian/Interfidei Institute on June 10th. Firstly, on the relations between interfaith dialogues and syncretism. Many people harbour reservations or apprehensions that interfaith dialogue (or more known as interreligious dialogues) will eventually lead the participants astray toward syncretism. But what is actually understood by syncretism? If it is seen as an a m a l g a m a t i o n w h e r e i n t h e r e l a t i o n s o f interelementary parts do not mutually form a whole, of course it is something that needs to be resisted. Yet, if syncretism is interpreted as a mutually influencing phenomenon which has an enriching nature without eroding the respective identities, isn't that a phenomenon which is unavoidable and

  anity also very

  actually natural? And was not Christi

  much influenced by “Jewishness” traits?

  Secondly , one of interreligious dialogues'

  critical point is the issue of the interpretation of the holy texts. In cases of interpretations of the Bible, for instance, it has to be borne in mind that significant shifts in the thinking paradigm have

  Edisi September 2003

  interfidei new sletter Kronik

  taken place. And this have to do with shifts in the world-view. The Jewish people, who also brought about Christianity, and who like their contemporary Asian brethrens at the time, were a people who employed a great deal of metaphors in outlin

  ing their logic as well using a lot of pictorial narrations. That was also the reason why the Bible is full of metaphorical language, including the part on Genesis. Yet, when Christianity reached Greece, its logic took the form of an abstract and linear logic. Such a change in paradigm should be observed in detail and critically when interpreting texts of the holy boods, if we do no t wish to get bogged down in a protracted misunderstanding.

  Thir dly , Truth's plurality must really be understood as a reality in dailylife. What we consider as “The Holy,” God, religion, etc. is in actuality something which is so multiinterpretable, in a way that the essence of a “door” or “window” will always be interpreted differently by different people, even b y the same person in a different time and space. hly

  Fourt , interfaith dialogue or interreligious dialogues also can not be conducted merely in an abstract environment, for instance, at the theological or philosophy realm alone, but also in “discourses in a living room,” among friends in a convivial manner, open and frank. For indeed, dialogues of this kind offer more hope for pluralism to be ac cepted by

  most of the people. (Wis).

  Wiwin St. Aminah's Wedding Party Alhamdullilah! Exclamations of gratitude and

  relief were expressed by the Interfidei's staffs upon hearing that Wiwin was going to marry with Munjid. We could not forget how happy Wiwin was at the time. The formal and religious wedding ceremony (akad nikah) took place on April 27th in Bandung, while its celebration organized by the Interfidei “family” and friends of Wiwin and Munjid in Yogyakarta was held on May 28th at the office cum “communal house” (In terfidei) at 59 Jl.

  Banteng Utama, Yogyak arta.

  The party went rather festive, unique yet also simple. Wh ile the food served was the traditional

  one, the guests come from different religious as well as ethnical background and the “ular-ular” (pep talk and tips to the newlyweds) were likewise given by Prof. Dr. H. Machasin (Islam) and Dr. Romo Subanar

  Opinion Edisi September 2003

  

Foto PerkawinanW iwin dan Munjid

  oetry reading and parlor game of tricks.

  P rayers and hopes conveyed

  by the Interfidei’s ‘famillies’ wishing a happy family life a sakinah family imbued by the a t m o s p h e r e o f m a w a d d a h warahmah – for the couple. Barely a month after the wedding and by the grace of God's Love the couple

  Wiwin St. Aminah and Munjid have been blessed with a proof with the growing seed of their love. God willing in a couple of months they will be able to rock their apple's eye in their arms. May their child to be born will become a child of pluralism,

  piety, knowledge and wisdom. Amen.(Aw)

  Edisi September 2003 (Catholic). The festivity of the party was also accompanied by songs sung by friends from interfaith groups, p

MEMBEBASKAN PENDIDIKAN UNTUK PENDIDIKAN YANG MEMBEBASKAN

LIBERATING EDUCATION FOR AN EDUCATION THAT LIBERATES

  Pertanyaan tentang bagaimana membebaskan dunia pendidika n akan berbenturan keras, bahkan sangat keras, dengan pertanyaan pertama: siapa (who) yang harus membebaskan dunia pendidikan dari masalah yang carut-marut itu. Jawaban atas pertanyaan ini menjadi tidak sederhana ketika kita mengajukan pertanyaan susulan: apa kualifikasi

  By Robert B. Baowollo

  Deep in their hearts people cherish the hopes that edu cation would liberate them from their limitations in their reasoning, from ignorance and from primitiveness. Thereby, so the expectation is cherished, that man will be able to rely on his intellect in utilizing its social knowledge and competence as tools which can free him from unfreedom and become a free human ( i n d e p e n d e n t / f r e e f r o m i g n o r a n c e , backwardness, poverty, colonization, etc.). State and society, through the medium of the legal instruments of law, regulations and bureaucracy, managing and school institutions, curricula and text books are but no more than mere tools in aiding the liberating processes.

  Issues as to how to free the education system will be confronted, and even harshly, with the first question: who has to free the education system from its intractable problems. The answer to the question will not be a simple one if it is followed by additional question: what are the characteristics of the “liberator” as well as the liberating philosophy which is proposed to reform the education system?

  pembebasan umat manusia dari keterbatasannya dalam mendayagunakan kemampuan berpikir (reasoning), dan dari ketidak-tahuan (ignorance) dan ketidak-berbudayaan (uncivilized). Dengan demikian diharapkan, ia akan mampu memakai akal budinya untuk mempergunakan pengetahuan dan kompetensi sosialnya sebagai tools yang dapat mengeluarkan dirinya dari ketidakbebasan menjadi manusia merdeka (merdeka/bebas dari kebodohan, keterbelakangan, kemiskinan, keterjajahan, dan sebagainya). Negara dan masyarakat melalui perangkat undang-undang, peraturan dan birokrasi, lembaga pengelola dan sekolah, kurikulum dan buku pelajaran semuanya tidak lebih dari alat bantu dalam proses pembebasan di atas.

  Robert B. Baowollo

  Pendidika n diharapkan dapat menjadi wahana

  interfidei new sletter Opini

  pembebas dan filosofi pembebesan yang ditawarkan sebagai paradigma pembebasan itu. Pertanyaan kedua yang tak kalah kerasnya adalah

  untuk siapa pembebasan pendidikan itu? Suka

  atau tidak suka, walau dengan cara yang amat sederhana dan mungkin cukup bodoh, anggapan bahwa seluruh rancang bangun pendidikan yang konon untuk membebaskan manusia dari keterbelakangan itu, tidak lebih dari mega proyek untuk kepentingan kapitalis. Bukankah gaji buruh pabrik se patu Nike, mulai dari yang hanya tamat SD

  hingga SLA (bahkan ada yang di PT) hanya dibayar seharga seperlima hambuger di warung McDonald yang termurah (tidak bakal dapat hamburger yang dijual hanya seperlima!), sementara Michael Jordan yang hanya memakai baju berlogo Nike dibayar

  jutaan US Dollar! Ketika menghadiri konferensi Unesco untuk pendidikan orang dewasa (the Fifth CONVITEA) di Hamburg beberapa tahun lalu, para peserta dari Amerika Latin dengan bangga mengusung gambar dan gagasan Paulo Freire sebagai figur pembebas dunia pendidikan. Sementara pembicara dari Cuba (wakil LSM) dengan yakin pula memaparkan bahwa dalam dunia kerja di masa depan era masyarakat pasca industrial, masyarakat informasi akan terjadi pergeseran besar-besaran dalam konsep dan strategi yang berimplikasi langsung terhadap dunia pendidikan.

  Peserta dari negara-negara industri dan negara-negara berkembang nampak tidak kritis melihat persoalan negara berkembang dan negara maju dicampur-aduk seperti gado-gado yang disantap dengan lahap karena kelaparan sambil menyumbang devisa kepada negara-negara kapitalis yang mendanai konferensi besar tersebut (termasuk tiket, akomodasi dan uang saku peserta berdasi dari negara miskin!). Demikian pula, _{t h} ketika menjadi pembicara dalam the10 .

  European Colloquium on Indonesia and Malay Studies (ECIMS) di Berlin

  (Juni 1996), saya mendekonstruksi realitas dunia pendidikan di Indonesia yang mengabaikan kelompok marginal dan menyimpulkan bahwa perlunya pemikiran ulang paradigma pendidikan di Indonesia yang lebih memihak pada masyarakat bawah yang menjadi korban kegagalan pendidikan itu sendiri: tidak naik kelas, putus sekolah, tidak lulus, lulus tapi tidak bisa melanjutkan ke jenjang yang lebih tinggi dan semuanya kemudian membanjiri dunia

  The second question which is not less provoking is who really needs liberating education? Whether we like it or not, seen in a simple way or may be rather naively, there is a commonly held view that the whole design of the education system which claims to free man from his primitive tendencies, is none other than a disguised mega project meant to serve the interests of big capitalists. Isn't it a fact that the wage of a Nike shoe factory, starting from those with elementary school to high school (even ther e are quite a number with university) education are only payed one fifth of a hamburger price in the cheapest McDonald's outlet, while basketball star Michael Jordan who only dons a Nike shirt gets compensation millions of dollars.

  At the Unesco's conference on adult education (fifth Convitea) in Hamburg a couple of years ago, participants from Latin American countries proudly brought forth Paulo Freire's picture and concepts as a model for the reform of the education's system. In addition, speakers from Cuba (representing NGOs) also convincingly elucidated that in a future labor market in the post-industrial era, the information community there will be a tremendous shift in concepts and strategies which will impact directly on the existing educational system.

  At the conference, participants from industrial as well as developing countries seemed to entertain an uncritical attitude in viewing the problems of developing and developed countries. This was apparent from the bundling up of the world's education issues and offering a one-size- fits- all solution while at the same also providing foreign exchange surplus to the rich countries which funded that major event ((including airfare, accommodation, per diem allowances for the white collar participants from the poor _th countries!). Likewise when I spoke at the10 . European Colloquium on Indonesia and Malay Studies (ECIMS) in Berlin (June 1996), I turned the forum attention to the reality of the Indonesian education system which overlooked the marginal groups and concluded my speech on th

  e need for reviewing the paradigm of education in Indonesia by being more sympathetic to the lower strata of the society who are victims of the education system's: pupils who lagged behind in the same grade, who dropped out, or who graduted bu t could not go to

  Opinion

  11 Edisi September 2003 Edisi September 2003

  kerja minus ketrampilan. Padahal mereka dicekoki di sekolah dengan ideologi negara dan harus menjadi manusia Pancasilais seutuhnya (suatu konsep yang hanya dimengerti oleh mereka yang merumuskannya!) dan diajari melukis masa depan mereka di atas kanfas firdaus negara sejahtera, adil makmur berlandaskan Pancasila, yaitu negara yang bernama Indonesia. Seorang peserta yang lama tingga di Jerman dan tak sabar menunggu suksesnya proyek Habibie-Wardiman menyu lap Indonesia menjadi 'seperti Jerman' mengajukan protes: “Kalau kita tidak mulai dengan membangun manusia Indonesia yang menguasai teknologi tinggi, lalu kapan kita bisa maju?” Bagi saya, pertanyaan ini hanya bisa dijawab oleh si penanya.

  Di tanah air ini, kita tidak kekurangan pemikir sekaliber Paulo Frei re. Pemikiran para pemerhati (baca: mereka yang peduli pada masalah pendidikan) di Indonesia hingga saat ini masih dianggap sebagai pikiran aneh dari orang aneh dan utopis. Sebaliknya para politisi yang tidak mengerti filosofi pendidikan tiba-tiba mengklaim diri sebagai pihak yang paling tahu dunia pendidikan dan (karena itu) memiliki monopoli legitimasi menentukan nasib dunia pendidikan lewat Undang-undang Sistem Pendidikan Nasional.

  Sekedar menyebut beberapa contoh: Seorang Tukiman Taruna dari Ungaran, jauh sebelum rame-

  rame tentang RUU SisDikNas dan desentralisasi

  pendidikan sudah berteriak agar segera diciptakan dan dinikmati lewat birokrasi. Persoalan pendidikan kita terletak pada masalah pembelajaran , dan bukan kepentingan lain. Dalam proses pendidikan itu anak-anak didorong/dirangsang untuk berkembang fantasi, hasrat, cita-cita, dan nyaliny. Untuk itu dibutuhkan aparat yang mampu menciptakan "semangat zaman" penuh kearifan memaknai perubahan (Kompas, 25 Januari 2001). Kita sebut beberapa lagi: Mochtar Buchori yang galau, Darmaning Tyas yang geram, atau pimpinan Taman Siswa, Yogyakarta yang merasa gamang menyaksikan perkembangan dunia pendidikan dan Drost yang mencoba menjadi Jerman yang sabar seperti Jawa, dan masih banyak lagi.

  further their education -- and they all enter the job market ill-equipped in skills. Yet throughout their schooling the students were crammed with the state's ideology and were expected to become a wholly Pancasilan human (a concept which is only understood by people who coined the phrase themselves!) and were taught to build their life on the false illusion of an idyllic welfare and just state founded on Pancasila ideology.

  One conference participant who apparently had lived in Germany for an e xtended period and was impatient with the

  slow pace of Habibie-Wardiman's project in transforming Indonesia overnight into becoming a “German copy” raised his argument supporting the current education's paradigm: “If we do not start now in transforming the Indonesian people into ones who master high-tech, then when can we get ahead?” To me, thi

  s question can only be answered by the questioner himself. In Indo nesia, there is no shortage of people with

  thinking the like of Paulo Freire. The views of thinkers (read: those who are concerned with education issues) in Indonesia up to now are still considered as wayward thinking of eccentrics and utopian gazers. While on the contrary, politicians who do not understand the philosophy of education suddenly claim themselves to be the only people who are competent on education and (therefore) have the monopoly on the legitimacy in deciding the fate of the Indonesian education through the passage of the Law on National Education System (UU SisDikNas).

  Take

  for instance the case of one Tukiman Taruna from Ungaran, Central Java, who years before the furor on the RUU SisDikNas and the decentralization of education took place has voiced strongly for the removal of partitioning walls in the education system which were created and benefitted the bureaucracy. Education problems stemmed from the lack of the right learning process, and not from diverse interest groups. In the educational process, children are urged/encouraged to develop their phantasy, desire, dreams, and last but not least, their courage. For this to happen, a competent government instance are needed which can interpret the “zeitgeist” and respond to changes prudently (Kompas, Jan. 25th 2001). We can name a number of names of people who are deeply concerned with the current confusion and inconsistencies in Indonesia's education system, such as the restless Mochtar Buchori, the “angry young man” Darmaning Tyas, or

  interfidei new sletter

  Tetapi kalau orang-orang ini saja yang menjadi titik tolak analisis kita, maka kita sangat kecele. Mengapa? Karena jauh sebelum Indonesia diproklamirkan, jauh sebelum demi nasionalisme orang menghitam-putihkan sejarah kolonial, debat untuk siapa pendidikan di Indonesia sudah dimulai, bahkan debat itu terjadi pada tingkat pengambil keputusan politik paling atas dengan mempertaruhkan jabatan!

  Habbema (1904), inspecteur van het inlands

  onderwijs (1889-1898), misalnya, menulis tentang

  kebijakan pembangunan sektor pendidikan di