How education can create a spirit of pluralism<\/p>\n
Alpha Amirrachman, Jakarta<\/p>\n
After a pause of superficial tranquility, the shocking string
\nof attacks that rocked the country recently is evidence enough
\nour society has not been able to fully escape from a culture of
\nviolence and division. Suspicion, hatred, and prejudice, it
\nseems, still run deep in many communities, exploding with the
\nspark created by a provocateur.<\/p>\n
Who is to blame? Not only the attackers and the police but
\nalso educators must share culpability for these social disasters.
\nAs an agency of social change, education in this country has
\ndemonstrably failed to produce human beings able to voluntarily
\naccept diversity as an element of strength and unity.<\/p>\n
What to do? In the short-term, law enforcers must act swiftly
\nto restore peace and arrest those responsible for the violence.
\nIn education, however, things move at a snail's pace, yet
\nteachings can have a great impact in the long run. The present
\nsaddening situation in the nation is an example; it reflects the
\nresult of long-time pedagogical wrongs committed in education.<\/p>\n
For example, while we have never officially declared that one
\nmajor group is superior to others, yet it had been \"declared\" in
\nvirtually every sphere of life. Consequently, our society is now
\nsuffering from the malaise of prejudice, with some minority
\nsections of the long-spoiled majority appearing uneasy and unable
\nto wholeheartedly embrace the emerging paradigm of pluralism.<\/p>\n
It is timely for changes in the way we look at our society,
\nand one way to achieve this is through civic education in schools.
\nThe subject of civic education originates from Pancasila Moral
\nEducation, the core of propaganda during the New Order regime. It
\nthen evolved to Pancasila and Civic Education that also received
\ncriticism because of its spirit of indoctrination. With the
\nintroduction of the new competence-based curriculum, the subject
\nhas now been changed to Civic Education.<\/p>\n
The names have changed but how deeply have the syllabus
\nchanges taken place? The text books seem fine, with many offering
\nof interactive tasks coupled with thought-provoking issues. The
\nspirit of pluralism, indeed, is embedded in all chapters such as
\nHuman Rights Implementation and Its Implication; Freedom of
\nExpression; Values, Norms, and Laws; and People's Participation
\nin Regional Autonomy, which develops the issues of local
\ncultures.<\/p>\n
An interactive method of teaching, where teachers facilitate
\nstudents through a learning experience, is currently regarded as
\nthe most effective kind of teaching. A 2002\/2003 study conducted
\nby the Center for Civic Education in six provinces in the country
\nshows that students trying out the method participated
\nenthusiastically in the experience (Suzanne Soule, 2004).<\/p>\n
The study showed that if this methodology and new content was
\nembraced and systematically applied, the prospects for our
\nstudents in the long-run would be promising. However, given the
\nstate of the country's poorly paid, poorly trained teachers, it
\nis doubtful the exercises in text books will be followed up by
\nany concrete teaching changes in the classroom. Teachers'
\neconomically impoverished conditions mean they often have little
\ntime or desire for professional improvement.<\/p>\n
Teachers in public and private schools are also regarded as
\nagents of the state who are obliged to carry out other official
\nduties. All this means the official syllabus often ends up being
\ntaught in a shallow manner.<\/p>\n
What to do then? A form of supplementary teacher training to
\nengender pluralism would be helpful, and the experiences of other
\ncountries are worth considering. In Israel, despite its complex
\nsociety with religious, ethnic, national and migrant divisions,
\nand the undeniable tensions caused by the Palestinian situation,
\nthe role of voluntary organizations in providing extra teacher
\ntraining to engender pluralism proved to be instrumental. And in
\nIndia where caste has been the main stumbling block in efforts to
\npromote pluralism, the role of NGOs has been virtually parallel
\nto that of the state.<\/p>\n
In Indonesia, there are also similar organizations, often with
\nthe support of multilateral agencies. But considering the vast
\narchipelago with its ethnically and religiously complex society,
\nthey are just a drop of water in the ocean, meaning much must be
\ndone to support them and to encourage other responsible citizens
\nto participate.<\/p>\n
Of course, relying solely on the civic education subject to
\npromote mutual understanding is inadequate. Promoting plurality
\nrequires serious efforts from teachers in all fields of study.
\nAnd while we might not have high expectations of present
\nteachers, we can find some hope in the students now studying at
\nteacher training faculties.<\/p>\n
Having teachers from racial and cultural majorities teach
\nmajority and minority students has deeply contributed to the
\nabsolute rule of the majority and the \"forced obedience\" on the
\npart of the minority. Hence, balancing the number of teachers
\nfrom both minority and majority groups is vital to help promote a
\ngenuine spirit of pluralism.<\/p>\n
Local and religious leaders must get behind this idea. They,
\nalong with educators, should play a part in emphasizing the
\nimportance of preserving one's identity and fighting for one's
\nright to play a substantial and meaningful role in the life of
\nthe nation.<\/p>\n
In short, while emphasizing the teaching of pluralism will not
\nstop the bombs or the violence straight away, it will slowly
\ncreate peaceful coexistence within our incredibly diverse
\nsociety.<\/p>\n
The writer is an observer of education and social issues at
\nthe Public Sphere Institute. He can be contacted at
\na.amirrachman@edfac.usyd.edu.au.<\/p>",
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