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ELT in pesantren education in Indonesia - Coggle Diagram
ELT in
pesantren
education in Indonesia
Pesantren
school system in Indonesia
A brief history of
pesantren
in Indonesia
policy on
pesantren
Kosim
government policy tend to be positive
old and new orders
unofficial claim of the role of pesantren in accelerating the natoinal intellegence
UU Sisdiknas No 2 tahun 1989
pesantren has been approved and legitimated as the subsystem of national education, though, pesantren keeps and maintains its characteristics
UU Sisdiknas No 20 tahun 2003; PP 55/1997, PMA 13/2014, PMA 18 2014, uUU 18 tahun 2019 tentang Pondok Pesantren
pesantren has been totally awarded as part of national educational system
UU Pondok Pesantren No 18 Tahun 2019
Ghofarozin
akses & pengakuan negara thd pesantren (Diana Handayani)
pengakuan tradisi akademik pesantren
lulusan diakui seperti lulusan lembaga pendidikan lain (Handayani)
menjaga kekhasan pesantren
menjaga independensi pesantren (Handayani)
menjaga komitmen kebangsaan
defintion of pesantren
definition of pesantren
Falikul Isbah
Zakaria
applied throughout Malay worlds
pondok pesantren, dayah, surau, pondok, sekolah Arab
Zamarkasyi Dhofier
Hamid
pondok
funduq: a place for stay, dormitory for students
pesantren
pe-santri-an
santri: student
the place where students stay at dormitory for the purpose of education
Shared elements in pesantren (Falikul Isbah)
mosque
dormitory
students (santri)
Kiai
classical books (Hamid: Farid Hasyim)
the origin of
pesantren
(Falikul Isbah)
Geertz
developed based on a model derived from Javanese Hindu-Buddhist monasteries from the second to the sixteeenth century CE
a new wine in a very old bottle
Islamic preachers maintained the educational model, but replaced its content with Islamic content
van Bruinnesen
a further expansion of Islamic study groups located in mosques or the houses of Kiai
zuhairini
Taufik Abdullah
religious men withdrew from the life of
kraton
rivalries and disappointments with the
kraton
establishment and its dealing with European colonizers
Pangeran Dipenogoro who was the prince of the Mataram Kraton in Yogyakarta
Kiai and
santri
live in desa perdikan (autonomous villages)
applied only in Java (T. Abdullah, 1986; Azra, 2006, p. 72)
the history of pesantren development = the history of Indonesian society (Zakaria)
characteristics of
pesantren
the main role of
kiai
Falikul Isbah
Islamic scholars who have leadership in
pesantren
Kiai has a special position in community
leader of
tarekat
: mysticism order: systematic spiritual teaching with neighboring communities and attracts followers from faraway places (Mulyati, 2002; van Bruinessen, 1995)
central figure in
pesantren
Kiai - central java
Ajengan - Sundanese
tuan guru - Nusa Tenggara Barat
guruta / anreguruta - South Sulawesi
role model / figurative parents for the students in
pesantren
romo
aba
a source of knowledge and spiritual authority
berkah
= blessings
Dhofier, 1999, p. 39-40
power relations between
kiai
and their students
kiai
as the sole source of power and authority within the
pesantren
and non
santri
should question any decision made by him
what to learn in
pesantren
levels in traditional pesantren (Bruinessen)
basic
theology
Islamic jurisprudence
ethic
reading Quran
secondary
theology
Islamic jurisprudence
ethic of learning
Arabic grammar
method of reading Quran
third
theology
jurisprudence
ethic and Sufism
Islamic legal philosophy
Quranic interpretation
Science of hadits
Arabic grammar
logic
typology of
pesantren
(Hamaid Fahmy, Falikul Isbah)
traditionalist pesantren
the use of Arabic as a symbol of universal language of Islamic intellectual tradition, individual's intellectual integrity, and the language of Al-Qur'an
the study of kitab kuning
orthodoxy
classical Arabic
maintaining traditional teaching method
sorogan, bandongan, halaqah, mudzakarah
individual method (bandongan)
learn directly from master teacher
have mastered reading al-quran (Dhofier)
collective method (wetonan)
sorogan
for new students who need special individual assistance
ineffective in responding the challenge of modernity (Hamid)
modern pesantren
the flow of reform movement from the Middle East
Islamic, modern, progressive, and anti-colongial pedagogical philosophies
in the middle of two schools
traditional pesantren: unstructured and undiciplined
government school: the colonial agenda
Gontor
hallmarks
the use of English and Arabic in daily conversation and learning activities
not affilitated to any Islamic schools
replicated by many alumni schools
adopt modern system in terms of curriculum development and management
maintain traditional values of pesantren education (Hamid)
conducive for the inculcation of Islamic values, traditions and cultures, but in modern enviornment colored with the spirit of sincerity, simplicity, tolerance and brotherhood, self-reliance, and freedom
Special pesantren
radical pesantren
konvergensi / kombinasi
kombinasi antara model pesantren salaf dan khalaf (semi-modern)
pesantren
undergo changes and development
why
pesantren
survives
adaptability
rejecting while following (Karel Stenbirk)
diversification and differentiation
diverse services
education, has formal schools and madrasa (Zakaria, Kuntowijoyo)
productive economic institution (Zakaria, Kuntowijoyo)
health clinic (Zakaria, Kuntowijoyo)
people development
differ
typology of pesantren
not limited to religious studies
Zakaria
teaching both areas of knowledge, espcially modern pesantren
including the teaching of English
not only produce ustadz (Zakaria)
modernization of
pesantren
varieties of learning methods
the inclusoin of vocational skills
transformation from single leadership to foundation management
organized by celebrity preachers, wealthy families and networks of preachers
modernization of pesantren: system based (zakaria, fuad jabali)
the extension of
pesantren
in terms of its function
what remains survive in
pesantren
located not only in village, but also city (Zakaria).
students from village and city
ELT in
pesantren
Developments of ELT in Pesantren :check:
behind ELT in
pesantren
pesantren responds to national education policies by establishing public institutions according to the national education framework under MORA and MOE (Bassam)
English is a compulsary subject in national education system
the emergence of convergence
pesantren
(Hasan Jufri)
modern
pesantren
responds to traditonal
pesantren
(Zarkasyi)
one of the curriculum is English and Arabic (Isbah; Zarkasyi)
the implementation of ELT in modern
pesantren
strategies of ELT in
pesantren
as a compulsary subject in the classroom
bilingual education
in these pesantrens the multilingual pattern of language choice was found (Saidna Tahir)
English was the language choice for the science subject and must also be used on certain days
Arabic language was found to be associated with Islamic subjects and a compulsary language to be spoken in certain days
The local language is spoken during family visit in the guest house
Indonesian was the instructional language for general (secular) school subjects and a communication tool inside the classroom
some pesantren schools applied simultaneous-sequential model to generate students from monolingual to multilingual (Saidna Tahir)
the position of English in Indonesian national education
Subhan Zein, Didi Sukiyadi, Nenden Sri
Jon, Roy Boy
challenges of ELT in Pesantren
teacher competence
resources
threat to the purity of Bahasa Indonesia (Tuti)
embedding liberal western values (Tuti)
a threat to Muslim identity
rejection of English course and foreign NGO
Problems of ELT in the Muslim countries context
used in colonial missonary work (Pennycook, 1994)
a primary vehicle for the rapid spread of evaelical Christianity in the developing world
provides incentives for people to learn it and for missonaries to teach it (Wong & Canagarajah, 2009)
it is associated with western nations' perceived atheism and moral laxity (Kumaravadivelu, 2006; Chodhury, 2019)
ELT and culture in pesantren
values and ELT in pesantren
the incorporation of Islamic values in ELT materials (Tuti)
massive weapon of the missionary agenda aiming to spread Christian values and Western practices (Pennycook & Makoni, 2005)
why English becomes enemy in
pesantren
education (Niki Raga Tantri)
ELT ideology as a matter of inner circle perspectives
ELT is teaching foreign language cultures
the transcultural flows, international communications against pesantren's values
negative attitudes towards English (Farid)
prompting resistance to learning the language at individual and institutional level
some students coming late to an English lesson without showing any guilty feeling
not wanting to reply to the teacher's greeting in English
simply walking out of class when they felt like it
some examples of negative attitudes (Farid)
apparent resistence towards learning English
opposite findings (Farid)
few of the students believe that English is a threat to their religious identity
English can be utilized as a tool for Islamic proselytization
globalization has brought about much greater mutual awareness and familiarity, and a general ackowledgement of English as a natural (if not neutral) medium for intercultural communication
rejecting the notion of 'linguistic symbolism' (Mahboob, 200-, p. 178)
language and power in ELT pesantren
anecdote evidence that
santri
is not motivated to learn English (Farid)
:check:
pesantren
applies anti-colonial pedagogy (Isbah; latief)
embedding liberal western values (Tuti)
the threat to Islamic identity
rejection of English course and foreign NGO
traditional
pesantren
did not include English and other contemporary sciences
Berdasarkan berbagai deskripsi, penulis akhirnya menyepakati bahwa pesantren, dengan segenap strukturyang ada di dalamnya seperti kyai, santri, dan kitab kuning, telah memberikan inspirasi yang banyak dalamperlawanan terhadap kebijakankultural danpolitispenjajah Belanda (Latief)
pesantren ignites a spirit of anti-colonialism (Fakhrudin/Mahmud Arif)
pesantren
responses to strengthening Western culture's penetration and coloniali's policy to Muslim community (Slamet Untung/Fakhrudin)
recent studies
institutional motivation
pesantren
stakeholders feel obliged to include English and other contemporary sciences to meet the demand of modernity (Tuti, Zarkasyi)
individual motivation
students see English important and can be used to actualize their spiritual vision (Farid)
English can be used for dakwah (Farid; Sabiq)
learning English is ibadah (Sabiq)
English can be used for internatoinal communication with other Muslims (Farid)
English is not a threat (Farid; Sabiq)
in Pesantren Al-Amanah Junwangi, both teachers and students see the urgency of English for academic mastery and international scholarship (Fika Megawati)
students are instrumentally motivated
students are helped by the conducive environment established by
pesantren
religious factors do play a role in shaping learners' motivation (Farid; Sabiq)
the students believe that learning ENglish does not indicate the equal faith of non-believers and threat their religious identity (Sabiq)
rejecting the notion of 'linguistic symbolism' (Mahboob, 200-, p. 178)
problems of ELT in Muslim communities
used in colonial missonary work (Pennycook, 1994)
a primary vehicle for the rapid spread of evaelical Christianity in the developing world
provides incentives for people to learn it and for missonaries to teach it (Wong & Canagarajah, 2009)
it is associated with western nations' perceived atheism and moral laxity (Kumaravadivelu, 2006; Chodhury, 2019)
some students in Indonesian pesantren reported negative attitudes toward English as lingua franca (Sabiq)
environmental background
socio-cultural awareness
identities