Two Sides of the Same Coin: Modernity and Tradition in Islamic Education in Indonesia

Abstract

This article explores one way in which the Classical Islamic community in Java, Indonesia, seeks to negotiate modernization and globalization through the interface of an Islamic boarding school (pesantren) and higher education. This negotiation requires imagining and (reinventing both modernity and tradition. By examining how the leadership of a particular pesantren for university students engages these processes in their curricular goals and practices, this article expands theoretical considerations of education in translocal processes such as Islamization and globalization.

Challenges of Dissemination of Islam-related Information for Chinese Muslims in China

“…However, these different functions were influenced by the new concepts which originated in Europe such as democracy, civil society and others. In this context, some issues related to Islamic education also captured the researcher's interest, such as gender equality (Mehran, 2003), modernization and globalization involved in Islamic schools and higher education (Lukens-Bull, 2001;Waghid & Smeyers, 2014).The internal conflicts between the Muslim minority and nonMuslim majority shaped the education of the Muslim minority (Milligan, 2003). The traditional Islamic education in the Muslim world faced many challenges due to the rapid change of the international order.…”

Key Aspects of Current Educational Reforms in Islamic Educational Schools

“…Additionally, modern Islamic schools in Indonesia have introduced some general subjects alongside the Islamic sciences (Lukens-Bull, 2001). They teach a national curriculum with a supplementary curriculum of Islamic sciences.…”

The Continuity and Change of Indonesia’s Islamic Higher Educational Institutions in the amid of Educational Policy Change

“…It gives the opportunity to the member of society to enable them learning to know the essence, and the origin of themselves and the objective of their life, learning to do particularly in externalizing the values they absorbed from the Islamic educational institution through their real attitude and action, and learning to live together which is indicating their capability of living adjacently with heterogeneous and plural society, setting empathy and social responsibility to the front (Azizy, 2004, p. 12), setting their alumni with the pillars of faith and morality, stand on their own feet (mandiri) or self-sufficiency (kemandirian) and to (re)invente traditional value of Islamic educational institution. (Lukens-Bull, 2001;Rosenblith, 2004).…”