Akomodasi Pesantren Terhadap Kebijakan Pendidikan Nasional

Abstract

This research aims to analyze the dynamics of Pondok Pesantren DDI Mangkoso in accommodating national education policies. The method of this research is qualitative with a phenomenological approach whose data is collected through observation, interviews, and documentation. The results of the research indicate that the status of Pondok Pesantren DDI Mangkoso as a traditional Islamic education institution still existed despite carrying out modern developments by maintaining five roles, namely: the place of transmission of classical Islamic sciences, da’wah institutions, preserving Islamic traditions, the center of reproduction of scholars, and place of community service and development. Changes in the position of pesantren in national education policy during the period 1989-2018 have implications for the education policy of Pondok Pesantren DDI Mangkoso whose dynamics are divided into three stages, namely: institutional transformation, integration of curriculum, and application of a culture-based inclusive paradigm. The form of accommodation for the national education policy by Pondok Pesantren DDI Mangkoso is the opening of formal education institutions at all levels of education. Various obstacles in the accommodation are the struggle of organizational culture and structure, limited resources, and lack of community participation.

Shaping the Santri’s Inclusive Attitudes through Learning in Pesantren: A Case Study of Pesantren Al-Anwar Sarang Rembang Indonesia

“…This research is different from the previous researches, for example, the study conducted by Damanhuri et al (2013) which places pesantren as an old-fashioned, traditional, and backward educational institution. A study conducted by Burga et al (2019) also shows that pesantren is less accommodating to progress and modernity. It is as well as the other studies that stated that pesantren is considered as a place for growth and development of fundamental and radical religious ideas (Malik et al, 2017;Mursalin & Katsir, 2010;Susanto, 2007).…”

“…The studies on pesantren tend to discuss three things so far: first, pesantren is seen as an oldfashioned, traditional, and backward educational institution (Mukodi, 2013;Damanhuri et al, 2013;Arifin, 2012). It is often identified with a backward educational institution, a "second class" educational institution that cannot be aligned with other educational institutions in the context of the national education system; second, it is less accommodating to the advance and modernism (Ma'arif, Syamsul;Dardiri, Achmad;Suryo, 2015;Burhanuddin, 2014;Basyit, 2017;Burga et al, 2019). With its traditional characters, pesantren is an educational institution that less responds to modernity issues; and third, it is considered as a place for the growth and development of fundamental and radical religious ideas (Malik et al, 2017;Mursalin & Katsir, 2010;Susanto, 2007).…”

Considering the Potential of Pesantren’s Constribution in Diversion Programs for Juvenile Offenders

“…This pattern of education follows class levels with standards of learning as formal education in general. The second learning pattern is a classic pattern, with a bandongan and sorogan recitation system [14], [15]. This recitation system makes students learn directly on the clerics, with materials tailored to the needs of students.…”

“…In some Islamic boarding schools there are also state educational institutions ranging from public Ibtidaiyah madrara (MIN), State Tsanawiyah madrassas (MTsN) and State Aliyah Madrassas (MAN). The pesantren also facilitates education with a work-ready curriculum in vocational high schools [14]. For the diversion program of the existence of madrasas and schools, this can give hope to ABH to increase their hopes after the legal process they are undergoing.…”