Academic literature on the topic 'Education Indonesia Philosophy'

Multicultural education, a very strategic approach, is developed in the life of Indonesian society which has a variety of patterns in religion, ethnicity, ethnicity, and customs, all of which aim to live together in equality, strengthen and unite in the unity of the Unitary State of the Republic of Indonesia. In the concept of Islam, it also teaches multicultural education, so on this basis, the researcher wants to examine in depth how the idea of multicultural education is in the view of the philosophy of Islamic knowledge. This research uses a type of literature study research, the data which is the centre of this study is collected through variable data that is based on the writings, thoughts and opinions of figures and experts who talk about multiculturalism and the philosophy of Islamic education. This research results in a multicultural view that refers to the level of Islamic education that respects, appreciates and embraces all forms of diversity, tolerance, deliberation, cooperation and sharing so that it can be expected that people grow inequality seeing all forms of diversity to avoid fellow conflict.Pendidikan multikultural sebuah pendekatan yang sangat strategis dikembangkan dalam kehidupan bermasyarakat Indonesia yang bercorak beragam dalam agama, etnis, suku, adat istiadat yang tujuan semuanya itu untuk hidup bersama-sama dalam kesetaraan, memperkokoh serta mempersatukan dalam kesatuan Negera Kesatuan Republik Indonesia. Dalam konsep Islam pun mengajarkan tentang pendidikan multikultural, maka atas dasar ini peneliti ingin mengkaji secara mendalam bagaimana konsep pendidikan multikultural dalam pandangan filsafat pendidikan Islam. Penelitian ini menggunakan jenis penelitian studi pustaka, data yang menjadi pusat studi ini dikumpulkan melalui data variabel yang bertumpu pada tulisan, pemikiran, dan pendapat para tokoh dan pakar yang berbicara tentang multikultural dan filsafat Pendidikan Islam. Penelitian ini menghasilkan dalam pandangan multikultural yang mengacu pada tataran pendidikan Islam yang saling menghormati, menghargai dan merangkul semua bentuk keanekaragaman, bertoleransi, bermusyawarah, gotong royong dan saling berbagi, sehingga dengan demikian dapat diharapkan bagi masyarakat tumbuh dalam kesetaraan melihat segala bentuk keberagaman agar terhindar dari konflik sesama.

This comparative education article explores the purpose of education in the Indonesian context. My aim is to see if there are any differences between the purpose of education during the colonial era and present-day Indonesia. In order to do that, I draw mostly on the philosophy of Ki Hadjar Dewantara, who is regarded as the father of Indonesian education. This article is particularly relevant because the Indonesian government has recently started to critically re-examine two of the educational concepts proposed by Dewantara, which are "pendidikan karakter" (character education) and "merdeka belajar" (independent learning). In conceptualising education, Dewantara, who was influenced by Tagore, Montessori, and Fröbel, saw the importance of imparting local wisdom and values ignored by the colonial schools. Therefore, in this article, I will compare his educational views with the Dutch view of schooling during the colonial era. I will then look at Indonesia's current approach to education to find the similarities and differences of purpose relative to Dewantara's views of education. In this article, I argue that Dewantara's philosophy is still very much relevant today. I conclude that the Indonesian government should refer back to its history when defining education for its next generation.

This article aims to offer an epistemological concept on scientific integration between religious and secular sciences proposed by a prominent Indonesian thinker Mulyadhi Kertanegara. The scientific integration (integrasi keilmuan) is essential concept explaining a contemporary development of Indonesian-state Islamic universities as exemplified by institutional transformation from exclusively Islamic studies learning institution of State Islamic Institute for Islamic Studies/IAIN to scientific integration of State Islamic University/UIN. As this article argues, let alone the institutional transformation, philosophical transformation of Islamic higher educational learning is a crucial element. It is the foundation of the institutional transformation and is still a major problem for contemporary Indonesian Islamic higher education. This article further argues that the philosophical transformation includes the construction of scientific and academic cultures and tradition which are applicable to contemporary Indonesian Islam higher educational system. Taking a root to the concepts of Islamic philosophy, Mulyadhi Kartanegara’s mystical-philosophical concept is indeed an innovative offer which is crucial as an alternative foundation of contemporary transformation of Islamic higher education in Indonesia and an answer to scientific debates on the relationship between religion and secular science.

This research examines the model of Indonesia scouting education by employing Paulo Freire’s perspective on philosophy of education. As an object of analysis, the research discusses the debated on the Regulation of Minister of Education and Culture of the Republic of Indonesia No. 63 of 2014 concerning Scouting Education as a Mandatory Extracurricular in Primary and Secondary Education. The result of this study shows that scouting education in Indonesia is a progressive self-learning process for the youth to fully develop themselves. Paulo Freire’s philosophy of education is a concept of education for liberation. It lays in the premise that the ultimate goal of human existence is the process of humanization. The paper argues that, in general, the character of Indonesian scouting education model is dialogical education which involves intersubjectivity process of education. It becomes de-humanizing education practice when the regulation of scouting education as a mandatory extracurricular activity is enacted. The mandatory regulation forces students’ participation in the scouting education, whereby damaging the volunteerism and freedom dimension of education activities. By doing so, the mandatory regulation distorts the problem-posing education strategy already existing in the Indonesian scouting practices.

This article argues for the importance of philosophical education for elementary school's students in Indonesia. Philosophy can be understood as value education and also life education. Both are very important for the human's personality development. Therefore, ideally, this kind of education should be provided since childhood age. But, philosophy has different teaching method in compare to other sciences. It asks the children to think for themselves and try to find answers for their questions independently. It should not be a burden for children that already have loads of subjects to learn. The program philosophy for children should also bear in mind the existing cultural context that already exists in Indonesian society.

Purpose – The purpose of this study is to attempt to examine the aims and objectives outlined in the formation of Islamic education in Indonesia. This study also looks at the development of Islamic education in general and the various approaches taken by the Indonesian Government. Design/methodology/approach – This study has mainly used a library research methodology. The data relevant to the study were collected and analysed by using an analytical approach. Findings – The study found that there is a significant contribution from the Ministry in formulation of Islamic Education policy in Indonesia. Originality/value – Indonesia is the largest Muslim majority country in the world. Islamic education in Indonesia has been around for a long time. In modern days, many have tried to study on Islamic education in terms of philosophy and objectives to be achieved. This study addresses the Islamic education in Indonesia; hence, it provides values for readers, researchers and those who are involved in future studies of this country.

Globalization is influenced by fundamentalist spirit of the market has resulted in education is not fully regarded as an effort to educate the nation and the liberation of man, but began to shift toward education as a commodity. To counteract this kind of educational model, the concepts of Ki Hadjar Dewantara education is offered as a solution to the distortions implementation of education in Indonesia today. According to Ki Hadjar Dewantara, the essence of education is to incorporate culture in the child, and put the child into the culture so that children become human beings. Educational philosophy Ki Hadjar Dewantara Among these so-called philosophy of education in which the convergence of the philosophy of progressivism about the child's natural ability to resolve the problems faced by giving the widest freedom of thought, but it also uses culture that has stood the test of time, according to essentialism, as the basic education of the child to achieve his goal. In this case Ki Hadjar Dewantara using native Indonesian culture while the values of the West are taken in accordance with the theory of selective adaptative Trikon (continuity, convergent and concentric). Three contributions of Ki Hadjar Dewantara’s educational philosophy for the Indonesian education are the application of a trilogy of leadership in education, three centers of education and the paguron system.

Teachers or education fighters, especially honorary teachers in Indonesia do not yet have regulations. This causes honorary teachers to experience a sense of injustice in terms of income or income. As many as 48% of the total teacher population are non-civil servant teachers, most of whom earn below the regional minimum wage. The focus of this research is how to use existing resources to fight for the problem of a sense of injustice for honorary teachers to their income based on the philosophy of relationality. The aim is to explore or explore in more detail the opportunities and challenges of using resources to achieve a sense of justice for honorary teachers in their income. This research is a literature study, with qualitative methods and a relational philosophy approach. The result of this research is that the President is central to solving the problem of honorary teachers because the Indonesian government system is presidential so that the president becomes the head of state as well as the government. The Indonesian government should have drawn up a grand design for the field of education, specifically for human resources, by removing the status of civil servant and non-civil servant teachers and their derivatives so that there is only one term for teachers of the Republic of Indonesia who have the same regulations, welfare and guarantee of work wherever they carry out their duties. in both public and private schools. Keywords: honorary teacher, sense of justice, welfare, resources, government

Background: The basis of this research is first, the existence of a civilization of 'philosophy of life' muhammadiyah education; Second, there is a tajdid movement; third, Muhammadiyah as a pillar of religious thought in Indonesia; fourth, the concept of education that muhammadiyah has built and; Fifth, the philosophy of education that muhammadiyah began to construct is relatively young. This research builds on the question of how the construction of Islamic educational philosophy according to Muhammadiyah. Aim: This research aims to explore aspects of educational philosophy according to Muhammadiyah. Method: This research includes religious research with the point of view of the scope of the research. If based on the type of research including exploratory research with a philosophical approach. Researchers analyzed the data by understanding symbols, giving and digging carefully related to the meaning, essentially the life of symbols, and illuminating interpretations. Findings: The construction of Muhammadiyah Islamic education philosophy begins with the main themes of Muhammadiyah Islamic education. The main themes are the paradigm, nature, policy, and aspects of Muhammadiyah Islamic education. The content of the instruction of Muhammadiyah Islamic education philosophy in the form of muhammadiyah Islamic educational ontology area includes the concept of God, universe, and man, and the epistemological area of Muhammadiyah Islamic education contains the nature of science, curriculum, educators, learners, methods and tools of Islamic education.

<em>The foundation of philosophy in education is very important. The foundation of educational philosophy will direct humans or educators to think deeply or rooted about the nature of education. In addition, the existence of a nation is reflected in the educational philosophy adopted. Likewise, a good education reflects the foundation of a strong and solid educational philosophy. Education is said to be good, when it is able to produce ideal quality humans. The results of the analysis describe that the Indonesian nation has Pancasila as the country's philosophy. Pancasila should be the soul of the Indonesian nation, to be enthusiastic in working in all fields, especially education. The practice of Pancasila must be in the whole and integrity of the five precepts in the Pancasila, as formulated in the preamble to the 1945 Constitution, namely God Almighty, just and civilized humanity, Indonesian unity, democracy led by wisdom in deliberation / representation, and Social justice for all the people of Indonesia. For the education sector, this is very important because there will be certainty of values that will guide the implementation of education.</em>

Concerned with interreligious conflict in Indonesia, this study seeks to describe and evaluate the current citizenship education that has been designed and implemented for a democratic multireligious Indonesia. The context for the study, outlined in Chapters 1 and 2, is contemporary Indonesian society. Three features of this society are highlighted as especially significant. First, it is characterized by a wide diversity of religious groups. Second, it is governed by the state which acknowledges religious diversity with an official (constitutionally guaranteed) stance of interreligious tolerance. Third, since 1998 it has adopted a democratic political system. The study begins by outlining how the state and national education has tried to meet demands of national unity (citizenship) and those of religious acknowledgment. The remainder of the study combines philosophical and qualitative empirical methods. In Chapter 3, I critically examine three contemporary liberal theories of citizenship education models (autonomy liberalism, diversity liberalism, and political liberalism). I suggest that these theories contain important insights relevant to a forward looking assessment of Indonesian citizenship educational policy and practice even though Indonesia is not a secular liberal democracy in the 'Western' mould. Specifically, I argue that what is critical to cultivate in multireligious Indonesia is the core idea of political liberalism – that is, the capacity for "public reasonableness" which involves the attitude and capacity to think, to judge and to behave in a way reasonable to pluralist societies. Chapters 4 and 5 focus on two case studies of public senior high schools in Jakarta and provide examples of citizenship education taking place in the education system. Overall, I found that although educational policy and the public schools I studied did indeed focus on civic knowledge transmission, the specific practices indicated mixed results for achieving the desired aims of citizenship education for a multireligious Indonesia. On the positive side, school settings were relatively diverse and facilitated a good deal of social interaction and created the potential for shared civic knowledge across religious differences. In some cases, friendships and cooperative relationships among religiously diverse students seemed to occur. On the negative side, there were cases of interreligious discrimination, misunderstanding, tension and conflict and these seemed to originate from a lack of open communication, and interreligious misunderstanding and ignorance. Furthermore, when it came to the official curriculum and classroom practice (as opposed to informal within school contexts), both schools emphasized confessional religious education, ignored the internal diversity of religion, lacked exposure to religious diversity, deemphasized democratic deliberation and opposed interreligious dialogue. As such, I argue that the schools are missing a crucial element of citizenship education for "public reasonableness" as proposed by the political liberalism model studied in Chapter 3. I conclude that in order to meet the demands of creating a citizenry prepared to address the challenges of religious diversity, disagreement, and respectful interaction, Indonesian citizenship education should seek to encourage the following characteristics: 1) maintain and increase, where possible, religiously diverse school settings, 2) ensure fairness in accommodation of diversity, 3) intensify social interaction and practice of democracy and dialogue, 4) focus on the development of deep shared civic knowledge, and 5) develop interreligious conversation and knowledge of religious diversity (religious literacy). It is important to start talking about these issues or otherwise as Indonesians we will continue to combat one another, with all Indonesian citizens being the losers in the end.
Cette étude a pour l'objectif d'évaluer l'éducation à la citoyenneté actuelle en Indonésie, celle qui a été conçue et réalisée en pensant à une Indonésie démocratique et multireligieuse. Les deux premiers chapitres sont des sources d'informations sur la société indonésienne contemporaine et ils mettent en évidence les trois caractéristiques sociales particulièrement significatives en ce qui concerne cette analyse : la grande diversité des groupes religieux ; la reconnaissance officielle de la part de l'État de la tolérance inter-religieux ; et l'introduction de démocratie en 1998.Dans le troisième chapitre, l'auteur examine trois théories libérales de modèles d'éducation à la citoyenneté : le libéralisme de l'autonomie, le libéralisme de la diversité et le libéralisme politique. Ces théories contiennent des aperçus importants qui peuvent aider à assurer une évaluation des politiques et des pratiques d'éducation à la citoyenneté qui est tournée vers l'avenir, malgré que l'Indonésie ne soit pas une démocratie libérale et laïque comme celle connue à l'Ouest. L'auteur met l'accent sur l'argument que l'idée centrale du libéralisme politique—la capacité des citoyens de se comporter et de juger d'une manière raisonnable aux yeux des sociétés pluralistes—est essentiel de cultiver dans une Indonésie multireligieuse. Les deux prochains chapitres sont centrés sur deux études de cas d'écoles secondaires à Jakarta. En général, bien que le système éducatif se concentrasse sur la transmission du civisme, l'auteur a découvert que les pratiques spécifiques employées dans les écoles pour transmettre des connaissances civiques ont mené à des succès mitigés dans l'atteinte des objectifs nécessaires d'une éducation à la citoyenneté efficace pour une Indonésie multireligieuse. Du côté positif, les deux écoles avaient des corps étudiant relativement divers et ils créaient un espace de partages des connaissances civiques à travers les différences religieuses. Dans certains cas, il a paru que des amitiés et des relations coopératives se formaient parmi des étudiants de différentes appartenances religieuses. Du côté négatif, il est arrivé des incidents de discrimination inter-religieuse (des sentiments de méconnaissance, de tension et de conflit) qui avaient émané d'un manque de communication et d'ignorance. De plus, dans le cadre du curriculum et dans les pratiques formelles de la salle de classe, les deux écoles accentuaient une éducation religieuse confessionnelle ; ils se montraient peu insistant sur une démocratie libérale ; ils ignoraient la diversité à l'intérieur des religions ; et ils s'opposaient au dialogue inter-religieux. S'appuyant sur les principes du libéralisme politique discutés dans le troisième chapitre, l'auteur souligne que le manque de la raison publique dans ces deux milieux scolaires représente une défaillance de l'éducation à la citoyenneté. Cette dissertation suggère qu'afin d'assurer que le peuple indonésien sera prêt à apporter des réponses aux défis de la diversité religieuse, du désaccord général et de l'interaction respectueuse, l'éducation à la citoyenneté en Indonésie devrait incorporer les caractéristiques suivantes : (1) la protection (et, si possible, l'augmentation) de la diversité religieuse aux milieux scolaires, (2) l'équité dans l'accommodation de la diversité religieuse, (3) la maximisation de l'interaction sociale et les pratiques de la démocratie et du dialogue, (4) le développement des connaissances civiques profondément partagées et (5) l'encouragement des conversations inter-religieuses et l'importance de l'enseignement de la culture religieuse. C'est essentiel que chaque citoyen s'engage à communiquer et à négocier ouvertement sur ces points. Sinon, les conflits résultants produiront les effets adverses pour tous les Indonésiens, pas seulement ceux d'une certaine affiliation religieuse.

abstract: This research investigates teachers' understanding of and feelings about transdisciplinary education and the International Baccalaureate's Primary Years Programme (PYP) as utilized by two remote schools in the province of Papua, Indonesia on the island of New Guinea. A goal of transdisciplinary education is to make learning through inquiry authentic, broad, student-centered, and relevant to the real world. In this study I examine educators’ perspectives of how transdisciplinary education is manifested in the two different and yet related elementary schools. Both schools are supported by a multinational mining company. One school is for expatriate students and the language of instruction is English. The second school, which is for Indonesian students, follows the Indonesian National Curriculum of 2013, with instruction delivered in the Indonesian language by Indonesian teachers. A single expatriate superintendent oversees both schools. Teacher experience, teacher PYP experience, implications of the PYP framework, cultural implications of the location, and demographics of the school stakeholders were considerations of this research. To acquire data, homeroom teachers, specialist teachers (music, art, physical education, and language), administrators, and PYP coordinators completed a survey and were interviewed. Additional data were collected through document examination and observation. A broad range of experience with transdisciplinary education existed in both schools, contributing to some confusion about how to implement the PYP framework and varying conceptions of what constitutes transdisciplinary education. Principles of the PYP were evident in curriculum documents and planning and discussed by the teachers in both schools. Educators at the expatriate school identified with the international-mindedness and approaches to learning in the PYP. Educators at the national school valued to character education elements of the PYP, which they viewed as consistent with Indonesian principles of pancasila. The mission and vision statements of the schools in this study aligned with the PYP in different ways. Challenges faced by educators in these schools are acquisition of professional development, experienced teachers and teaching materials due to the remote location of the schools. While transdisciplinary education was described, it was not necessarily implemented. The findings of this study suggest that transdisciplinary education is a mindset that takes time, experience, and commitment to implement.
Dissertation/Thesis
Doctoral Dissertation Music Education 2019

A prominent idea in the decentralisation and development literature is that decentralisation leads to deeper and stronger community participation. This thesis seeks to examine this argument by investigating the practice of community participation in the Indonesian decentralisation context, focusing on parental participation through access to and control over school financial resources. Drawing on a case study in Depok city, the practice of parental involvement has been explored by identifying the characteristics and the extent of parents’ participation in school management. School Committees (SCs), as a mechanism of community involvement provided by the decentralised education policy, were also examined in this research to develop an understanding of parental representation in school management. The study found that the characteristics and the extent of parents’ participation in school management have changed and decreased significantly as a result of a new Free School Programme (FSP) introduced by the government in 2009 which freed parents from school operational cost. Prior to FSP, parents actively participated in terms of supplying resources and involvement in school meetings, had some access to financial information, and had limited engagement with school budgeting through representation in SCs. However, the new absence of financial contribution by parents has affected parental participation by transforming it into a weaker form of participation where parents act as mere beneficiaries. The study also revealed that in the Indonesian context, the SCs, as institutional channels for community involvement in education provided by the education decentralisation policy, are not effective in terms of representing and engaging parents in school management. Based on the evidence above, this thesis concluded that in the context of the Indonesian education system, decentralisation has not necessarily enhanced community participation. In this respect, decentralisation is not the only possible answer for achieving a meaningful and empowering parental participation in education. Furthermore, other contextual factors surrounding participation also have to be taken into account. While FSP brings the benefit of allowing students to access education freely, the absence of parental financial contribution has been proved to impact parental participation in a way that is contradictory to one of the purposes of decentralisation policy, which is to engage the community in educational management.