www.jsser.org Journal of Social Studies Education Research Sosyal Bilgiler Eğitimi Araştırmaları Dergisi 2018:9 (2), 104-123 104 Education as a Foundation of Humanity: Learning from the Pedagogy of Pesantren in Indonesia Syamsul Ma’arif1 Abstract This study uses historical-critical method. The purpose of this study is to unveil the pedagogy of pesantren, and at the same time refuting public’s assumptions which often have a pejorative view toward pesantren as it is regarded as a static institution and a source of radicalism. In fact, as a traditional institution, pesantren often shows a positive attitude, flexible and accommodative to any changes. The result of the study shows that pesantren has pedagogic concepts that integrate science with art of teaching. There are various methods and strategies of the pesantren pedagogy which are still maintained until today, and they can be a model of educational system in the Indonesian archipelago as they have contributed to humanity and built peace. In addition, in responding to contemporary issues, pesantren has participated in building a democratic society, encouraging awareness of gender equality, improving public service quality, and promoting paradigm shift within pesantren, i.e. integrative pesantren. Keywords: Expatriate Sensibility, Genre, literary theory, marginalization. Introduction This article discusses the pedagogy of pesantren. According to the history of Indonesian education, a concern with regard to the institution of pesantrenis a never ending issue as the institution is always developing though it is often connotated with conservative, traditional, and exclussive institution as well as the “nest” of terrorist (Ma’arif, 2015, Rahardjo, 1974, Bull, 2000). However, the existence of pesantren is unique since it always gives answers to the actual and critical problems of human life. As avery old educational system in Indonesia, pesantren has values that are always embedded in every development of the era. This is the fact, as the educational system of pesantren teaches every generation not only how to become an obedient person in holding the religion but also how to keep the continuity of history and national ideology for the sustainability of civilization, culture, and humanity. It is evidenced when the pesantren started entering the Reformation Era, more specifically after the fall of President Suharto on May 21, 1998, Indonesia 1 Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia, syamsulmaarif1974@yahoo.co.id mailto:syamsulmaarif1974@yahoo.co.id Ma’arif as believed by many people would experience a number of changes, such as political stability, economic growth, and cessation of social and ethnic conflicts (Platzdasch, 2009). On the one hand, such situation did not confirm the existence of pesantren to participate in expressing the values of democracy, pluralism, and human rights. It means that the pedagogy of pesantren always inculcates a sense of responsibility to the santris (students) to keep a harmony between educational interests and the development of new era, so that they will not be left behind when compared to other nations. From the perspective of educational science, the pedagogy of pesantren is very relevant to be implemented in the national education system by consideraing the fact that education is an agent of tradition that respects values and customs and a science that can engineer humanity and cultural strategy in creating civilized and decent society. In the context of Indonesia, this idea meets the momentum since many people who plunge into educational field realize that there are many problems in the educational system of this country. Admittedly, Indonesian education still faces many problems and has not succeded to lead young generation, as mandated by the Act No. 20/2003 on the national education system (UU Sisdiknas No. 20/2003). Indeed, education system is formulated, applied, but often challenged by an education system developed by foreign countries. In such condition, the hegemony of the concepts of western education is difficult to avoid. It tends to dispel the concepts and teachings of the local although it is believed that pesantren is rich of moral values. This is an indication that education in Indonesia has betrayed the mandate or failed to maintain the values which are rooted in the community (Pujiriyanto, 2006: 2). Education in Indonesia still seems to follow the logic of pragmatism, despite the fact that the school and the people of Indonesia are diverse and pluralistic, as well as have different problems and local knowledge. The formulation of the Indonesian education system is not based on a comprehensive picture of a country and without considering the fact that many schools have different kind of social model, culture, customs, ethnicity, race, language, character, and personality of its people. Yet this diversity should be viewed as an endowment that should be preserved, maintained, and developed so that it will inspire in the formation of education system which will be applied in this country to overcome Indonesia’s education problems. The fact that Indonesia has many problems today has alerted the experts with a wide range of scientific disciplines, including the education experts to find a solution of these national Journal of Social Studies Education Research 2018: 9 (2), 104-123 problems in order to rise from the ground. Though there are various theories, models, and strategies, they still need to develop through the field of research. Ultimately, though, two sharp poles cause the patterns that both failed. The first pole, there are researchers/ educational practitioners who idolize foreign nations, be it in theory, paradigm, or education system, and they offer to overcome various problems in Indonesia. The second pole always withdraws and is isolative to various developments and influences of the world developments. The researchers/ practitioners of education that goes on this category are usually allergy and balked various theories coming from other countries. While they continue to dream and believe all the problems that plagued the nation, especially in the case of children education of this nation because we leave behind the educational theories that have been endowed by our ancestors. In fact, it must be realized that if every party insists on the opinion/ paradigm that is extreme respectively in view of the various imbalances particularly in the theory of educating young generation, surely they all are unable to answer and solve the problems that in fact happen and are experienced by the nation of Indonesia. In this context, a glance at education system of the pesantren in reconstruction efforts of the typical education in archipelago is a necessity because pesantren has proved its capability of doing the dialectic between traditionalism and modernism and has contributed to the NKRI. Especially, if see the pesantren education system from early history of its establishment until now, it can be said that pesantren is always close to the issue of morality, humanity, and social transformation. Therefore, the purpose of pesantren education system in general is guiding the students to have a good personality in accordance with Islamic teachings that they could become a preacher of Islam in the surrounding communities (Nor & Malim, 2014). In fact, in order to answer the demands of the time, pesantren are restructuring their curricula to engage in global processes. Starting in the 1970s, these new curricula became an important part of the pesantren community’s strategy for negotiating the modernity (Bull, 1997: 41). Not to miss with community organizations/ other religious groups, pesantren also participate actively in campaigning for peace. Today, as result of symposium which is held by UNICEF 16-17 March 2015 in Belgium, that 80 % of pesantren signed an agreement to implement views on tolerance in the pesantren curriculum, and 30% pesantren established pengajian (moderate Islamic studies) to discuss religious tolerance and had regular meetings with different faith groups (UNICEF, 2015). Thus, learning about Islam moderates is not new. It has been shown Ma’arif by at least Pesantren with systems and patterns of teaching that are full of moderate and multiculturalism values. Such conditions can be viewed not only through the process of teaching and learning, but also the materials or curriculum they teach (Ni’am, 2015). Pesantren as the research conducted by Lailial Muhtifah has strengthened the enforcement of pesantren as harmonization agent of religious life (Muhtifah, 2016) According to the explanation above, the researcher focused on the following issues for the research questions: what is the pedagogy of pesantren, including the model of education in pesantren? The process of making a model of pesantren as an education system in archipelago and how the dynamics of pesantren in responding to contemporary issues are also defined as the research question. By using some research questions, researcher sought to uncover the empirical reality of the theory and practice of pesantren education ever undertaken and developed in the past and still exist today with a specific learning method and proven to provide the development not only in education typical of the archipelago, but also on the national landscape, local and global at the same time. The Pedagogy of Pesantren Pedagogy is derived from the word “paid,” which means son and "agogos" which means to guide and lead. In Greek, it is called paedagogie or paedagogiek. The word “pedagogy” or in Dutch called "opvoeding" (raising or maturing), according to Ki Hadjar Dewantara, cannot be translated to Indonesian for example panggulawentah (Java), but it has a closer meaning to Momong, Among,and Ngemong (Dewantara, 2004). In the Ancient Greeks, as described (Noeng Muhadjir, 2004) pedagogy is a child who round-trip to school escorted by a waitress. The waitress has the task as shuttle as well as caregivers in the household. While the teacher who teaches the child privately at home is called the governor. In Indonesia, pedagogy is often understood as teaching. Hence, it is defined as the art and science of teaching for children (Marimba, 1989). This concept, according to Muchtar Buchori (1994) is a field of study that has clear boundaries. The boundaries are (1) the interaction of adults with adolescent and (2) put the development of awareness and values as the center and the end of the educational process. Therefore, the concept of pedagogy is looking at education as a series of actions to bring the children to be mature, independent and responsible for themselves. As a Journal of Social Studies Education Research 2018: 9 (2), 104-123 science and an art to educate, then pedagogy in the educational process requires some specific prerequisite and it is done by certain people called professional teachers. It is different from the education that is often interpreted from educate which means inserting something. In Arabic, ta’lim (teaching), tarbiyah (educate), ta'dib (education) (Langgulung, 2003).This education is highly flexible and can be done by anyone who has a certain ability to transmit knowledge and experience to others. So, pedagogy of pesantren is an integration between science and art of teaching. As an education system, according to Suyoto pesantren has combined the understanding of teaching and learning at the same time (Rahardjo, 1974). Pesantren usually involves a specific interaction between a teacher and students, it is often called kiai and santri. In such a relationship, there is a very close relationship between kiai-santri and pesantren is different from any education system because it is done continuously, day and night, and it resembles the true meaning of pedagogy as described above. In pesantren, the duty of kiai is not only as a teacher, but also replace the role of parents whonurture (ngemong) the students. Kiai is not merely transmits religious knowledge in his students, more than that he also serve-lead, develop and prepare the students to become perfect human (insan al-kamil). Therefore, the role and function of pesantren pedagogy consists of several main objectives, namely; 1) pesantren pedagogy function as transmission of Islamic knowledge. It provides religious sciences and all existing knowledge. In pesantren as a traditional Islamic pedagogy like a madrasa in Pakistan, authoritative acceptance of knowledge is stressed (Talbani, 1996) 2) pesantren as the maintenance of Islamic tradition, pesantren pedagogy trying to become custodian of the Islamic tradition, and 3) schools as a reproduction of scholars, because education in schools nurture prospective scholars (Haedari, et al, 2004) Historically-cultural, this fact can be seen pedagogy in pesantren has become a sort of trainer center, as a center for the study of Islamic sciences, Islamic cultural center and internalization of morality to prepare the students into the 'alim (professional in religion) and leaders to plunge in the community. Thus, the learning process is applied in pesantren also has built a typical interaction between kiai and students. As a teacher, kiai for his students usually regarded not only have a high knowledge ('alim and faqih). In fact he is also considered to have science lessons or wisdom concerning his views on human nature with all its dimensions. Competence of teachers/scholars who have science lessons like this, according to Retno Sriningsih Satmoko (1999) can help them Ma’arif in nurturing the growth of students in accordance with the nature, dignity and status, so as to make a students can be human harmonious tune by himself itself and its environment. Even more than that, to make students understand their duties as servants of Allah and khalifatullah on this earth. Tracing the historical roots of the pesantren education system of, pesantren pedagogy models that have been developed by the kiai has played a considerable role in educating and building the mentality of the nation and to realize the integration of this archipelago. This reality, as told by (As’ad, 2006), refers to the early history of the pesantren. The origin of pedagogy of pesantren system originated from the model and the concept of pedagogy applied Ampeldenta, a pesantren led by Sunan Ampel has inspired and realized to resolve problems at the time of Majapahit demoralized. Application of pedagogy with the pesantren system at Majapahit started with a letter of invitation to Cempa, in 1401 at the time of twilight Majapahit dynasty. At that time, King Brawijaya V is concerned at the number of retainer, and the royal family were much deviate from the teachings of manners. So after listening to the advice of his queen, named Dewi Candrawulan, to bring a teacher that is no other character but namely Raden Rahmat/ Sunan Ampel. After the invitation to the Cempa, Sunan Ampel applied a distinctive pedagogy that is not really different from pesantren with teachers who preceded him in Singosari and Majapahit. Caused by his students who do not come from Java alone, the teaching language used is Malay (lingua franca). The implementation of education model combines integrative with religious instruction and general. In addition to religious teaching, he taught reading and writing as well as other sciences such as public administration, politics, and urban planning. Therefore, it can be said Sunan Ampel is a person who was instrumental in laying the basic concept of the development of the city of Surabaya and become one of the originators of the birth of the first Islamic kingdom in Java (Demak Bintara). After that, the model of pedagogy is then forwarded by his students, until experienced a conflict/ competition with Coloniali education model as described in above. Pesantren experiences a dynamic development until now, with still showing as a pedagogy with various unique characteristic. The Model of Education Developed in Pesantren In education, goals are the basic elements and components that must be present, together with the studens, educators, and program/curriculum. Such as has been described above that Journal of Social Studies Education Research 2018: 9 (2), 104-123 pesantren are places of learning for santri therefore, pesantren has a function as an educational institution that has a moral bastion. The main mission of pesantren is the formation of personality, not just a transfer of knowledge. In contrast to systems outside the pesantren and become a serious problem concerned in our education now, because it is very weak in character formation. Keenly felt that in one hand, the education system outside the pesantren has succeeded to transfer knowledge, but have not fully succeeded in the formation of human character and noble character. There are varieties of objectives when kiai establishing Islamic institutions called pesantren. In general, the ideal goal of pesantren is personality development for becoming Muslim and muhsin (good person). The ultimate objectives of pesantren are to educate students to become human who has personality with religious knowledge and become Moslem preachers in the surrounding communities through science and charity (Arifin, 1991). Likewise making way of the life (Daradjat, 2008). Pesantren as Islamic religious education is very important to absorb the Islamic values in the formation of akhlakul karimah. While the pesantren curriculum is a form of plan that is programmed by kiai for coaching aqidah and akhlaq, guidance on aspects of intellectual, psychological, social and spiritual development of the students. Like Pesantren Tebuireng, Jombang according to KH. Sholahudin Wahid that the curriculum development is more emphasized on the achievement of "a pesantren as a leading institution creating leaders with noble characters" and the development of pesantren based on local wisdom (Ma’arif, 2015). Studies of pesantren do not mention the formal curriculum among pesantren. Even Martin Van Bruinessen, states "pesantren curriculum is not standardized. Almost every pesantren teaches a combination of different books" (Bruinessen, 1995). It is understandable because pesantren is an Islamic educational institutions in Indonesia that are free and autonomous. In terms of curriculum, pesantren had been given freedom by the State to develop and implement educational curriculum for free and independent. However, when drawing on several studies of pesantren it can be obtained some forms of curriculum among pesantren. According Lukens-Bull (1997), the general curriculum of pesantren can be divided into four forms, namely religious education, experience and moral education, schools and public education, and the skills and courses. It must be emphasized here that not all pesantren teach the science strictly. Such combination of science is only usually determined at the pesantren. Several other pesantren assign a combination of different sciences because there is no standardization of pesantren curriculum at the levels of local, regional and national. Curriculum standardization in pesantren is perhaps Ma’arif neversucceed because the most pesantren do not agree with the standardization of pesantren curriculum. The existence of variations in the curriculum of pesantren is believed to be better. The variation of the curriculum in pesantren will show the characteristics and advantages of each other. In this globalization era, pesantren has a very big challenge. To meet the challenges of globalization, the pesantren need to develop through the arrangement of its curriculum. In fact, pesantren curriculum from time to time has developed very rapidly. From the beginning only know sifr system (class), then subsequently increased with managerial in madrasah. This change is very clearly based on the needs of society for pesantren. Ideas such as the Islamization of science and technology have given the theological legitimacy of curriculum change in pesantren. There are several studies that confirmed the occurrence of the dynamic of pesantren curriculum now. Husen Hasan Basri has conducted research in ‘Pesantren Zainul Hasan Genggong’ and has been experiencing changes in curriculum comprehensively, in addition to learning syatem based on technology. Pesantren also responds to the contemporary issues and how to resolve them by providing related materials to the students, such as research results about ‘pesantren Salafi Bani Syafi’i in Cilegon’ by Mohammad Rohman and Deden Saeful Ridwan providing an understanding of sexuality and sex education (Rohman & Ridwan, 2011). Next, various actual themes are often talked about and brought to pesantren lately such as the danger of radicalism, ISIS, and terrorism as an effort to overcome poverty, gain economic empowerment, and introduce and prevent infectious diseases such as HIV and dangerous AIDS and the importance of maintaining the other health. While there are many teaching methods in the pesantren and are still used from the beginning of pesantren until today, such as, firstly, sorogan Method (Individual Learning Process). This sorogan system, according to Asep Saiful Muhtadi (2004) describes the communication patterns prevailing in pesantren: the monologue, face-to-face communication, personal and more reliant on forms of oral communication. In this case, of course kiai serves as a source of information, the main learning teacher, and once serves as a leader who plays the power absolutely. Although the sorogan method tends to be monotonous, indoctrinated, teacher-centered, textbook-oriented, and top-down model. Sorogan has the authenticity of the material/ substance of the teachings of Islam that is transmitted from one generation to the next with a pattern and approaches that have been tested. Journal of Social Studies Education Research 2018: 9 (2), 104-123 Secondly, the method of Wetonan (collective Learning Person) or often referred to bandongan. It is a system of teaching that is done as a kiai reads the book and the students bring the same book, when kiai read to the contents of the book, that students give the sign of the structure of words or sentences read by kiai on each of his books respectively (Gazalba, 1995). When using this method, kiai usually reads kitab kuning in front of the students fast and lightning. This model is often used also for “ngaji kilatan”, such as in the month of Ramadan. In practice, this method emphasizes obedience to kiai. Santri listens to kiai fully. Third, the method of memorizing and Majlis Ta’lim. Memorizing method is often called Tahfidz, i.e. learning system which requires students to memorize books that are taught by Kiai, though without understanding (Romas, 2003). This method is used to control subjects. The steps in memorizing method begin with the learning of textbooks, give meaning to every text, understand it correctly, and then memorize it. It can not be called pesantren if it does not have a strong tradition of memorization. Fantastically, there are some schools that require the graduates of pesantren to memorize a few books such as al-Fiyyah consisting of 1000 couplets, aljurmiyyah and al-mrity. There are many schools that require students to memorize the Qur'an, although in the short letters/ juz 'Amma. This memorizing method is a legacy of the classical tradition used in the Middle East and is also widely used in pesantren because this method is quite cheap, needing less costs. Besides, this method also motivates students to learn seriously. Fourth, is the Method of Mudzakarah, Musyawarah, and Bahtsul Masail. The mudzakarah method means doing scientific meeting devoted to discuss the issue of religion in general. The application of this method is expected to be able to solve problems by using provided reference books (Ismail & Mukti, 2000). This method allows the students to make abstractions and capture the basic ideas contained in the kitab kuning and make decisions on issues that occur in the real life. In this method, students will acceelerate to build a strong mentality in giving opinion in good manner and also train students to respect to others. Look at the form of this nation that has alerted the experts with a wide range of scientific disciplines that they do not miss the education experts in the disciplines of education to find a way out of this nation in order to rise from the misery. One important aspect considered by experts is education. It is a national asset that is socially strategic and realistic in order to improve human dignity. Through education, people can uncover the veil of life as well as to place themselves as subjects in any change and shift, both in the aspect of cultural and structural aspects. Ma’arif Various theories, models and strategies have been tried and continuously developed by experts in Indonesia through the world of research/ education. Though, there are still two sharp poles which cause the failure of the patterns that they do. First Pole, there is a researcher/ practitioner of education who too idolizes foreign nation, whether it is in theory, paradigm and an education system that always offer to solve various problems in the country. The second Pole is always withdrawing and isolative to various developments taking place and influence various world developments. In fact, we must be realized that if each element insists on the opinion/ paradigm that are in the extreme, in view of various imbalances particularly in the theory of educating and educating shoots nation. Surely they all equally could not answer and solve the problems that happened and experienced by Indonesia. In this context, it requires wisdom to integrate the various theories that developed from both modern and traditional theory. The aims are for advancing our education model, balancing this nation in all aspects of life with other countries, but still maintaining and upholding the culture, customs and creating young people who are always proud of their nation, Indonesia. Therefore, it would not hurt if we were glanced over and noticed the pesantren education system. An attempt to make pesantren as a paradigm of education is a construction of knowledge that enables us to understand the reality of education as pesantren/ Islam understands it (Mudzakkir, 2006). At this stage, pesantren paradigm requires a great design of ontology, epistemology and axiology education. At the same time, pesantren try to make education in pesantren with all the systems, values, methods of teaching and its culture as a spirit that can move the education system to lead up superior, moral and civilized individuals by integratingg various potentials in order to make the perfect man (insan kamiil). Much more education science of pesantren built by the kiai over the archipelago has been proven to survive until present day and have contributed positively to the development and the integrity of the Republic of Indonesia. Moreover, pesantren has an education system that is often considered by experts as indigenous and as a model of educational institution created by Indonesia's own culture and has a very close relationship in the process of formation of cultural identity. Moreover, pesantren is said to have contributed to the realization of cultural character and identity of Indonesian because education system in pesantren has accommodated socio-cultural Journal of Social Studies Education Research 2018: 9 (2), 104-123 transformation of local people. Simultaneously, there is a style of Islam that is very important and gives the basic ideological and institutional conducive to pesantren. According to Azyumardi Azra (2009) and some experts of pesantren, pesantren traditions are considered as "Traditional Islam/ tradition" in which shari'a and tasawwuf are the important elements in it. There are some advantages contained in pesantren. Therefore, Abdurrahman Wahid (fourth President of Indonesia) in the 70s once popularized the pesantren education system as a sub-culture of the Indonesian nation. Malik Fadjar did not deny this fact, because the pesantren in the history of the growth and development has become a sort of local genius (Fafjar, 1998). Tracing pesantren from behind since the 16th century, It has been showing its existence as an institution that is truly unique, independent and strong in a variety of challenges, ranging issues of colonialism to challenging times. Pesantren has special characteristics that are different from other educational systems. There are minimum criteria that can be pinned to the pesantren as a sub-culture, namely: (1) the existence of pesantren as an institution of life that deviate from the general pattern of life in this country. (2) there are numbers supporting the backbone of pesantren life. (3) there is an ongoing process of forming its own value system and symbols in pesantren. (4) The existence of pesantren wisdom thus enables the local community to consider pesantren as an ideal alternative to maintain attitudes that exist in society itself; and (5) The developmental process that influence people on the outside and the formation of new universal values that are acceptable to both sides (Wahid, 2001). There are at least five systems of pesantren, so that pesantren was once considered by Dr. Sutomo in 1935, when pesantren had been a conversation among Indonesian intelligence educated in Dutch. Despite Sutomo was criticized by Sutan Alisjahbana because he was considered "pro- pesantren", Sutomo still encouraged the principles of pesantren system used as the basis of national education development at the time. The five pesantren systems are: first, educators can make demands and direct supervision. Second, an intimate relationship between students and kiai so it can provide the knowledge of life. Third, pesantren were able to create people who can enter all independent jobs vacancy. Fourth, the way life of kiai is very simple but full of fun and excitementto enlighten our nation's poverty. Fifth, pesantren is an education system that has cheap cost to deploy the nation's intelligence (Rahardjo, 1985). Ma’arif Moreover, even though pesantren originally is the center of values and Islamic religious broadcasting, however, in its development, pesantren widen its area that not always accelerates the vertical mobility (teaching of religious materials, such as the Qoran-Hadith and kitab kuning but it also acceleratehorizontal mobility (social consciousness). At Present, Pesantren not only no longer dwell focus on the religious-based curriculum and but also focus on the curriculum matters of contemporary society (society-based curriculum) Traditional character of pesantren constantly maintained and guarded, in the midst of changes that always happen to be the answer anxiety some people who actually appreciate the theory and education sciences of foreign nations and doubt the existence of pesantren. The pesantren education system really characterizes the values of locality and is relevant with culture and values emerging in society. In other words, pesantren is in accordance with the minds of the natives. Couldn’t today's pesantren be charged solely as a purely religious institution, but also (should) be the social institutions that continue to respond critical issues? The Model of Pesantren as Education Sciences in the Archipelago Pesantren must indicate the nature and structure of the ontology of science, epistemology of objects, and the size of the scientific truth as well as show axiology. The usefulness of the expected scientific and developed pesantren, in addition, is to be able to produce new knowledge that is theo-anthropocentric to discover indigenous sciences that have concern for the local wisdom with the hope that theo-antropocentric based local wisdom could always inspire the vision and mission of the pesantren and can be used as insight of pesantren. Hopefully, each pesantren with the integral educational paradigms will be able to become an institution that accustom all of academic stakeholder to behave as a global society, without uprooted or losing its identity as a human being with a local character. It means, pesantren has orientation to make a santri as scholar and Kiai’s characters become personality of Indonesian nation that is closely related to Pancasila as the local identity in the midst of global culture. Pesantren as kawah condrodimuka (a place to educate and forge), according to Pam Nilam borrow Foucauldian theory to consider Pesantren experiences in Indonesia. For the students have to give a lot of experience and awareness of the importance of being Indonesian who has noble character (Nilam, 2009). Especially pesantren is not just to accommodate students as much as possible but must sincerely prepare the students become graduation who not only pass and get an Journal of Social Studies Education Research 2018: 9 (2), 104-123 academic degree but rather to become individual who are not only "clever" logically but he also has a sensitivity and awareness to the reality of the people around him. Educational practices that need to be applied in pesantren should try to use a careful approach with an orientation to make the institution be better and trustworthy. From the perspective of interest and curriculum, educational practices in pesantren should be designed to prepare the learners to think critically, objectively and positively contribute and have self-esteem to build the nation and the country. Besides, in the learning process, pesantren needs to pay attention to the process (by cost) rather than simply the result (the result of teaching and learning). It can be proved from the students who will enter should have prepared an educational environment that apply enculturation totally against them and an educational system that really have to discipline all students and provide the conditioning that can be used as a learning tool, so that factor of imitation, uswah hasanah can be realized. Every morning Kiai greet friendly, warmly and always smiling to serve all the students’ interests. The students are required to follow the process of education and have to adopt curricula that have been determined as well as working on a variety of additional duties come from their kiai/ustadz. The kiai and teachers, nor merely transmits myriad of theory/knowledge to the students rather they have become a companion and modeling for them. In addition, pesantren must implement the concept of education as a process of humanization and multicultural nuanced, perhaps by accepting the students varied from outside/inside the country. Really this condition is able to inspire and cultivate the curiosity of the students and allow them to be confident to formulate what values should be developed, maintained and simultaneously implemented in the environment/outside pesantren. An educational practice not only discusses about the importance of multiculturalism but also has to implement it. Such conditions need to be supported by a learning process that has encouraged all community of pesantren especially the religious teacher/kiai and the students to conduct research that contributes to the theoretical as well as practical with the efforts of reinventing local values. Thus allowing to restore the practice of pesantren education, which has already started within the community, can confront and stand on the interests of society itself. Wwith the awareness of the students to understand the social and cultural capital owned by the community hopefully they can be an important part in the growth and development of their communities (back to basic). Steps like these, finding its significance to immediately return the portrait of our education that tend Ma’arif westernized and abandon the tradition and local character and has been significantly involved shifting the mindset and culture of Indonesia from the religious society into a society that is pragmatic and consumptive. Looking at the reality of the emergence of transnational religious attitudes that consciously or unconsciously have flourished in a number of educational institutions especially in pesantren. The phenomenon of radicalism has become a kind of discourse relentless and widely discussed by all parties. Because of religious radicalism has raised serious concern for order and structure of Indonesian society that is pluralistic and multicultural. The phenomenon of radicalism needs to be countered by all pesantren as anticipatory measures necessary awareness to all students, especially through education that are moderate, inclusive and insightful diversity and resist any move on behalf of any religion which significantly contrasts with our country that has ideology of Pancasila. Moreover, the religious movement which clearly has caused friction and violence in a number of countries highly appreciates this diversity. With regard to that matter, one of the Charismatic Kiai of Semarang, KH. Ubaidillah Shodaqoh, the caregiver of Bugen Al-Itqon, Semarang said that; “Schools of thought, culture, and ethnicity of the santri, students, can also be used as material for discussion by comparing them with the schools, culture, religion, ethnicity, and beliefs of other people” (Shodaqoh, July 9th, 2017, interview). Thus, at this point, they can find a momentum to get to know and respect the cultural and religious diversity. In this context, it is the time for pesantren to redefine its curriculum that is moderate and responsive to contemporary issues (Ihsan, August 15th, 2017, interview). There should be no more curriculum of pesantren supporting or triggering religious radicalism, such as interpreting the word jihad with qital (war) and killing innocent people. Moreover, with the emergence of the spirit back to the enforcement of Islamic law that continues in the roll by radical groups is caused by the dissatisfaction with the existing system and significantly disrupted intimate relationship in Indonesia. Slamet Effendy analizes that the sensitivity of religious issues for Indonesia people are often brought to the social and political conflict to gain more support from followers (Yusuf, 2011). Religion in Indonesia has made religious doctrine as the main drive, primary mobile, and trigger violence. It is proved that social unrest in this country are almost involved in religious sentiment. The phenomenon of violence will continue when there is no solution and there is no action to stop the flow of infiltration of the religious radicalism which incidentally has damaged the thought of young children, including Journal of Social Studies Education Research 2018: 9 (2), 104-123 students at several universities. Thus, pesantren along with a number of other educational institutions in Indonesia need to make efforts to control leakage of the teachings of the religious radicalization. Pesantren which essentially is Islamic education in Indonesia must teach and introduce the values of moderate religious and humanism. Pesantren and Contemporary Issues Functionally, pesantren has played a multifunctional role; pesantren not only as a place of religious study (ngaji) but reviewing the realities and needs of problem solving that was going on outside pesantren. Beside pesantren still teach kitab kuning, pesantren as well as an institution of intellectual development, socio-economic and science and technology. Pesantren has been used both as a transformative awareness movement and empowering people, advocate inequality or gender discrimination, pluralism, human rights and democracy. In fact, there are some pesantren that have grown rapidly into a higher education institution, as an institution of the development of sport, arts and culture. Pesantren community mainly through the touch of cold hands of kiai began to grow awareness of contemporary issues that must be addressed by pesantren. According to Saifuddin Zuhri (1999) the mainstream pesantrens have proven to contribute to the Homeland. With symbiotic paradigm, Pesantren is able to reconcile religion and the State without creating conflict. Religion and the State are in a relationship of mutually influencing, complementary, and adopting. The Kyais even participate in the political map in Indonesia. In fact, sometimes Kyais act as a vote getter in helping the vote in the election (Ernas & Siregar, 2010; Turmudi, 2004; Muhtadi, 2004). Pesantren is famous as moral guardian and strong defender of the ideology of Pancasila (Ma’arif, 2015). In 1984, as recorded in the history, the Kyais who struggled through NU recognized the ideology of Pancasila as the sole basis (Sirri, 2010). Determination of Pancasila as the basic ideology by the NU Kyais replacing the Islamic ideology has promoted political Islam. This basic ideology has a broader view and is nationalistic (Turmudi, 2004). Even, in essence, pesantren is born to respond to the situation and conditions of a society that is faced with the collapse of morality through a transformation of values offered (commanding the good and forbidding evil). The Pesantren’s mission is to disseminate the Islamic teachings, which are universal, throughout the pluralistic Indonesian archipelago. Ma’arif Among them are pesantren have primary responsibility for developing the knowledge and ability of santri to participate in building a better society and democratic. Democracy is not something new to the world of pesantren. This can be proved by many things. First, long time in pesantren has been cultivated democracy values, especially when it appears in the pesantren community development programs around the 1970s. The theme at that time did not use the word democracy, but the issues are developed has some similarities. For example community development issues raised by LP3ES in the early 1970s, which in essence wants to raise public participation in building and improving the economy. (Makruf, 2005). Second, lately pesantren has even become part of the mainstream of political change in the country. Kiai become political traction very strong because he can communicate directly with the public. It can be seen, for example in research Endang Turmudi, revealing the significance of kiai in Jombang support by a vote obtained a political party. Third, today many graduates of the pesantren which are actively involved in political change significantly. Rising pesantren leaders like KH. Abdurrahman Wahid (deceased) became president is a clear proof of the shifting political role Kiai in the larger political level. Even Gus Dur, in spite of various shortcomings attached to him, when he get position as president he a lot of fight for democratization. Fourth, today many NGOs as well as the study group members are graduates from pesantren, very actively promoted democracy and a major supporter of the consolidation of democracy in Indonesia. Discussions of experts graduated from pesantren were published in the book "The struggle Pesantren and Democratization" also proved that they are very familiar with democratic values such as pluralism, equality, and so forth. This is because the pesantren with its mission to spread Islam rahmatan lil 'alamin, is already qualified with the values of universal humanism. As the times with advocacy activists’ feminism and the emancipation of women, do not miss the kiai also raised the dignity of women, then view next to the womenfolk wear off, the attitude and role of women not on domestic issues and reproductive alone. But women already play a role in all aspects of life. Such as their involvement in politics, channeling their interests through nonconventional channels such protests/demonstrations, and in the economic involvement of women experience changes and increased quite dramatically. Pesantren has contributed to push and build awareness that women have the same rights and obligations as men. Women in addition to managing a household and perform duties as a wife Journal of Social Studies Education Research 2018: 9 (2), 104-123 and take care of their children also allowed to engage in political activities. Not even a few voices from the pesantren that read aloud the arguments about the equality of women and men's. Many kiai explained the proposition in the Qur'an that women become leaders are no harm. Of course, in addition to responding to the issues mentioned above, there are many more issues to consider pesantren such as: improving the quality of human resources and public service, particularly in the delivery of future generations that are credible and qualified. And, no less important is the pesantren paradigm shift became an integrative pesantren, combining a variety of disciplines developed in pesantren. Conclusion Pesantren is concerned particularly with the national education system. It gives identical platform for Indonesian cultural identity. In the context of the development of education sciences in Indonesia, pesantren takes place in order to accelerate the development of world science and technology as an indisputable fact of modern societies through its traditions and local wisdom. The concept of pesantren has a good focus on maintaining the Indonesian nation and not contrary to the belief or ideology that is believed to be the truth by the people of Indonesia. According to the analysis above, this paper is still general, because of the limitation of the study that focuses on experts’ literatures related to Pesantren for humanity in education. As an analysis on historical research, the researcher finds some ideal concepts of Pesantren through its pedagogy, model of learning, traditions, curriculum and method for teaching. Pesantren with its influences in pedagogy shows the explanation, such as pesantren pedagogy functioning as transmission of Islamic knowledge; pesantren as the maintenance of Islamic tradition, and pesantren as a reproduction of scholars. There is a crucial problem that needs immediate response for its solution by pesantren when dealing with the issues of modernity, including the emergence of a number of transnational post-reform ideologies, which seem to be contrary to the character and disposition of pesantren. One of the main things, which cannot be ignored so that pesantren is always adaptive to developments, is to make a paradigm shift. The new paradigm pesantren needs to develop should take a strategic point, that is, in the framework of the establishment of civil society and deliberative society. In addition, pesantren must continue to explore the indigineous values of pesantren that have proved to give positive contributions to the Republic of Indonesia, such as moderation, Ma’arif tasamuh, and recognition to diversity. 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