Teungku Identity Development: The Role of Dayah Community of Practice

Abstract

This study attempted to delve into the teungku identity development within the traditional dayah institutions in Aceh to examine how four teungku negotiated their participation and membership in their situated teungku community of practice. This narrative study approached the teungku identity construction from Lave and Wenger’s theory of situated learning. Its overarching question was: how does the teungku identity develop within the dayah community of practice? The data were mainly from interviews of four teungku, the graduates of four different dayah institutions in Aceh. The findings showed that the identity of teungku was shaped and reshaped through several modes within the dayah community of practice: the learning process of up to grade 7, teaching junior students, serving communities (e.g., teaching and leading prayers), commemorating the death day of the dayah founder(s), and collaboratively resisting any other isms penetrating Aceh society. It can be deduced that the dayah communities of practice have played a significant role in teungku identity development. These dayah CoPs could go through either formal, less formal, or informal phases.

Transformation of Traditional Islamic Education: Dayah as a Modern Educational Institution in Post-Conflict Aceh

“…Muslim identity and provides a traditional Islamic educational experience for the region's Muslims (Roche, 2012). The integration of Islamic and traditional values The results of research conducted by Usman et al, (2021) Dayah is an organization with a special authoritative model of Islamic education that has carried out many transformations as an effort to exist as a public education organization (Ilyas et al, 2019). Dayah is also an educational institution that organizes formal and non-formal education that teaches religious practices, general education, and it is an egalitarian, democratic, and nondiscriminatory social institution (Muhammad Abrar Azizi, 2021;Wildan, 2022).…”

“…The role of Teungku as a leader for students and the community as the Islamic law reference in daily routine is also significant (Usman et al, 2021). The nature of social capital developed in traditional Islamic boarding schools (dayah) in rural Aceh, Indonesia, is built on faith in dayah, and it plays a crucial role in the community (Riska, 2018).…”

“…in his research stated that these traditional Islamic educational centers have adapted to modern educational systems, integrating formal and non-formal curricula, promoting inclusive education, and collaborating with other educational institutions. The Dayah system has successfully translated principles of modernity through the establishment of an integrated educational system, fostering a deep and comprehensive understanding of Islam while alienating students from radical thought patterns and promoting tolerance(Nur, 2019).Not only that, Dayah institutions have played a significant role in identity development, education, social values, and community service within the Acehnese community, contributing to the institutionalization of Islam and the development of religious competence(Usman et al, 2021). Furthermore, Dayah institutions have been recognized for their inclusive Islamic education, instilling values of tolerance, togetherness, mutual assistance, respect for differences, and leadership based on Islamic values(Asari et al, 2020).…”

“…Additionally, there has been a shift in the gender dynamics, with more girls being sent to Dayah institutions than boys.The post-conflict period has also led to the development of an integrated educational system within Dayah institutions, translating principles of modernity and fostering a deep, comprehensive understanding of Islam while promoting tolerance and alienating students from radical thought patterns(Ilyas et al, 2023). Furthermore, the post-conflict environment has influenced the identity development of religious leaders (teungku) within the Dayah community of practice, shaping and reshaping their identity through various modes of the learning process and collaborative resistance to external influences(Usman et al, 2021). Overall, the post-conflict period has brought about significant changes in the structure, curriculum, and identity development within Dayah in Aceh.The role of Dayah institutions in promoting peace and reconciliation in post-conflict Aceh is multifaceted(Sahlan et al, 2019).…”

The Transformation of the Beut Darôh and Kenduri Khatam Traditions in the Urban Community of Banda Aceh City

“…According to several Acehnese social researchers, the long-running conflict in Aceh has resulted in radical changes for the Acehnese people, including the waning of the meunasah function, which is the main basis for the implementation of beut darôh (Mujib et al, 2014). Meunasah becomes a center for religious and social activities for all Acehnese people, including the continuation of the centuries-old beut darôh tradition, as well as dayah, the foundation of Islamic education in Aceh "a unique traditional Islamic boarding school in Aceh" (Usman et al, 2021). Since the political conflict in Aceh, the beut darôh tradition has lain dormant and has not functioned as it does now.…”