Minority Right to Attend Religious Education in Indonesia

In 2003, Indonesian government issued a new education law in which one of the articles (Article 12) states that student has the right to access religion class in school in accordance with his or her religion by teachers who share the faith. This particular article has a legal ramification that school --state and private-- by law must provide corresponding Religion Classes (RC) for each religious group of students in order to fulfill their very human basic right to access to and observe their religious and cultural teaching and practices. This paper presents findings of four different school case studies on the problem of access to RC by religious minority in schools in Indonesia. Minority in this paper refers to religious groups that are either numeric minority or subordinate majority at the micro school level, not in the macro national population. This paper argues that numeric minority in any context (micro or macro) is vulnerable to discrimination by the dominating majority when the law of social relations is not fairly implemented. The findings suggest that the right of religious minority groups in three of the four schools to access proper RC is stifled, particularly to access equal learning facilities. Numeric religious minority groups in these schools suffer from powerlessness. One case, however, demonstrates that the positional power of minority group reverses this logic of minority-powerlessness and puts the religious majority students in a subordinate position.[Tahun 2003, pemerintah Indonesia mengeluarkan Undang-Undang Pendidikan yang pada pasal 12 menyatakan bahwa siswa mempunyai hak terhadap pelajaran agama di sekolah dengan guru yang mengajar sesuai dengan agamanya. Pasal ini mempunyai konsekuensi bahwa sekolah, baik swasta atau pun negeri, harus menyediakan kelas agama untuk setiap kelompok siswa untuk mendapatkan hak dasarnya guna melaksanakan agama dan ajarannya. Artikel ini menampilkan hasil penelitian dari empat sekolah dengan studi kasus pada persoalan kelas agama bagi kelompok minoritas. Istilah minoritas di sini merujuk pada kelompok agama yang sedikit jumlahnya atau kelompok kecil pada sekolah, bukan pada level nasional. Tulisan ini menegaskan bahwa minoritas pada konteks mikro atau makro sangat rentan terhadap perlakuan diskriminasi oleh kelompok mayoritas ketika hukum social tidak sepenuhnya dijalankan. Penemuan ini menegaskan bahwa hak keagamaan minoritas dalam tiga dari empat sekolah terganggu, terutama yang terkait dengan hak fasilitas belajar. Beberapa kelompok minoritas pada sekolah tersebut tak berdaya. Namun, satu kasus menunjukkan bahwa kondisi minoritas berbalik, justru  kelompok mayoritas yang menjadi subordinasi.

ISLAMIC EDUCATION AND THE MULTICULTURAL SOCIETY: DESCRIPTION OF EDUCATION FOR CULTURAL DIVERSITY IN TWO ISLAMIC SCHOOLS IN INDONESIA

Generally, educational practices in two Islamic schools, contained teachings of religious and cultural diversity. The two schools are located in two different urban areas – Yogyakarta and Palangkaraya– each of which has interesting characteristics as multicultural cities. Considering that Islamic schools can contribute to the creation of multicultural society in Indonesia, in contrast on an assumption that Islamic schools are religious schools, which in theories contribute to the segregation of society by imposing students to the truth claim belief and behaviours. Students of religious schools nurture in themselves a belief that only their religion is true and others are false. Consequently, as this assumption goes on, students act to show their religion’s superiority to others. Even if they can demonstrate tolerance to other religious followers and practices, the social segregation is established, and becomes potential frictions among different religious people. In addition, Islamic schools are often described as backward and monolithic religious schools, which cannot accept different religions and interpretations to the Islamic teachings.

College Students’ Use and Reception of Accounting Textbooks: An Indonesian Perspective

Due to the limitations of accounting textbooks, students do not realize a broader potential of accounting can make to society outside a scorekeeping practice ascribing priority to shareholders. The purpose of this study is to explore how students in Indonesia use the recommended introductory financial accounting (IFA) textbook to understand whether they use it in a way that allows a more nuanced, contextual and broad-based understanding of accounting. Drawing on the results of four focus groups conducted with students who represent four accounting degrees of Indonesian universities, the study reveals that students are strongly attached to the recommended textbook. It seemed they could not get away from having to use the text if they were to succeed in the course. Therefore, the intellectual source of these students was solely the neoclassical economic paradigm, the primary emphasis of which is satisfying the materialist desires of shareholders. This was evident in the perspectives of both students of conventional and Islamic accounting programs

MINORITY RIGHT TO ATTEND RELIGIOUS EDUCATION IN INDONESIA

In 2003, Indonesian government issued a new education law in which one of the articles (Article 12) states that student has the right to access religion class in school in accordance with his or her religion by teachers who share the faith. This particular article has a legal ramification that school --state and private-- by law must provide corresponding Religion Classes (RC) for each religious group of students in order to fulfil their very human basic right to access to and observe their religious and cultural teaching and practices. This paper presents findings of four different school case studies on the problem of access to RC by religious minority in schools in Indonesia. Minority in this paper refers to religious groups that are either numeric minority or subordinate majority at the micro school level, not in the macro national population. This paper argues that numeric minority in any context (micro or macro) is vulnerable to discrimination by the dominating majority when the law of social relations is not fairly implemented. The findings suggest that the right of religious minority groups in three of the four schools to access proper RC is stifled, particularly to access equal learning facilities. Numeric religious minority groups in these schools suffer from powerlessness. One case, however, demonstrates that the positional power of minority group reverses this logic of minority-powerlessness and puts the religious majority students in a subordinate position. [Tahun 2003, pemerintah Indonesia mengeluarkan Undang-Undang Pendidikan yang pada pasal 12 menyatakan bahwa siswa mempunyai hak terhadap pelajaran agama di sekolah dengan guru yang mengajar sesuai dengan agamanya. Pasal ini mempunyai konsekuensi bahwa sekolah, baik swasta atau pun negeri, harus menyediakan kelas agama untuk setiap kelompok siswa untuk mendapatkan hak dasarnya guna melaksanakan agama dan ajarannya. Artikel ini menampilkan hasil penelitian dari empat sekolah dengan studi kasus pada persoalan kelas agama bagi kelompok minoritas. Istilah minoritas di sini merujuk pada kelompok agama yang sedikit jumlahnya atau kelompok kecil pada sekolah, bukan pada level nasional. Tulisan ini menegaskan bahwa minoritas pada konteks mikro atau makro sangat rentan terhadap perlakuan diskriminasi oleh kelompok mayoritas ketika hukum social tidak sepenuhnya dijalankan. Penemuan ini menegaskan bahwa hak keagamaan minoritas dalam tiga dari empat sekolah terganggu, terutama yang terkait dengan hak fasilitas belajar. Beberapa kelompok minoritas pada sekolah tersebut tak berdaya. Namun, satu kasus menunjukkan bahwa kondisi minoritas berbalik, justru kelompok mayoritas yang menjadi subordinas

HISTOLOGIS DAN SEBARAN KARBOHIDRAT PADA KULIT IKAN LELE LOKAL (CLARIASBATRACHUS)

ABSTRAKPenelitian ini bertujuan mengetahui histologis dan sebaran karbohidrat pada kulit ikan lele lokal (Clarias batrachus), sampel yang di ambil adalah kulit pada bagian dorsal dan abdomen dari tiga ekor ikan lele lokal dan diteliti dengan metode histologis eksplorasi. Pengamatan histologi dilakukan setelah pembuatan preparat histologi yang diwarnai dengan hemaktosilin-eosin (HE) dan sebaran karbohidrat dideteksi dengan pewarnaan alcian blue (AB) pH 2,5 untuk mendeteksi karbohidrat asam dalam jaringan dan periodic acid Schiff (PAS) untuk mendeteksi karbohidrat netral. Hasil penelitian menunjukkan bahwa pada kulit ikan lele lokal terdiri atas tiga lapisan yaitu lapisan epidermis yang tersusun atas sel-sel epitel pipih berlapis, sel mukus, dan club cell, lapisan dermis tersusun atas jaringan ikat, kromatofor dan pembuluh darah serta lapisan hipodermis tersusun atas jaringan adiposa yang terdiri dari sel-sel adiposa/lemak. Sebaran karbohidrat diketahui bahwa pada kulit ikan lele lokal ditemukan adanya sebaran karbohidrat asam yang tersebar pada lapisan dermis dan hipodermis kulit namun tidak terdapat adanya sebaran karbohidrat netral. Dari hasil penelitian dapat disimpulkan bahwa histologis kulit ikan lele lokal terdiri dari lapisan epidermis, dermis dan hipodermis serta terdapat adanya karbohidrat asam yang tersebar pada lapisan dermis dan hipodermis kulit

ISLAMIC EDUCATION AND THE MULTICULTURAL SOCIETY: DESCRIPTION OF EDUCATION FOR CULTURAL DIVERSITY IN TWO ISLAMIC SCHOOLS IN INDONESIA

Generally,educational practices in two Islamic schools, contained teachings of religious and cultural diversity. The two schools are located in two different urban areas–Yogyakarta and Palangkaraya–each of which has interesting characteristics as multicultural cities. Considering that Islamic schools can contribute to the creation of multicultural society in Indonesia, in contrast on an assumption that Islamic schools are religious schools,which in theories contribute to the segregation of society by imposing students to the truth claim belief and behaviours. Students of religious schools nurture in themselves a belief that only their religion is true and others are false. Consequently, as this assumption goes on, students act to show their religion’s superiority to others. Even if they can demonstrate tolerance to other religious followers and practices, the social segregation is established, and becomes potential frictions among different religious people. In addition, Islamic schools are often described as backward and onolithic religious schools, which cannot accept different religions and interpretations to the Islamic teachings

ANALISIS KINERJA PORTOFOLIO REKSA DANA SYARIAH DAN REKSA DANA KONVENSIONAL YANG TERDAFTAR DIBURSA EFEK INDONESIA (BEI)

ABSTRAKPenelitian ini bertujuan untuk melihat perbedaan dari kinerja reksa dana syariah dan reksa dana konvensional menggunakan metode Treynor. Populasi pada penelitian in adalah reksa dana syariah dan konvensional yang terdaftar di Bursa Efek Indonesia selama periode penelitian 2009-2013. Berdasarkan teknik purposive sampling, diperoleh 33 sampel dengan 25 reksa dana konvensional dan 8 reksa dana syariah. Hasil penelitian ini menunjukkan bahwa tidak terdapat perbedaan kinerja reksa dana syariah dan reksa dana konvensional melalui independent Sample T-test.Kata kunci: reksa dana syariah, reksa dana konvensional, teori portofolio, Treynor ratio, independent sample t-test

Exploring Islamic School Leadership in a Challenging Southern Thailand Context

This study explores leadership practices in different Islamic schools in Southern Thailand, an area where already for decades an ethno-political conîict has been ongoing between Malay Muslims and the Thai Buddhist government. Using a multiple-case study approach, this research selected three Islamic schools one each in the provinces of Pattani, Narathiwat and Yala selecting their principals, teachers, and students as informants. The fíndings suggest that the principals, in their planning activities, tend to think strategically for the beneít of their schools, their students, and the community at large, that they are willing to compromise with the government so long as not contradicting their religious beliefs and principles, and that they have a strong vision for the school improvement. Under difficult conditions, they always consider the need to establish immediate and more extensive cooperation with various stakeholders to help further improve the school conditions and their output

Education for multicultural citizens in Indonesia: policies and practices

This paper examines how education in Indonesia can help create tolerant and multicultural citizens through the analysis of policies and practices. After the political shift in 1998, Indonesia issued education law No. 20 in 2003 which contains, though vague, a couple of articles that can underpin the development and implementation of multicultural education. This is a ‘spirit’ of multicultural education, which has been interpreted in subsequent regulations and decrees. In this paper, the author explores how these policies and school curricula have been translated into practices. The author conducted a series of ethnographic fieldwork in two provinces, Yogyakarta and Central Kalimantan, visiting six different schools: four religious (three Islamic and one Catholic), one state secular and one state vocational. The findings suggest that there were inconsistencies between policies and practices of multicultural education due to a lack of explicit policies and incapable education decision-makers and teachers