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MODEL TRANSFORMASI MADRASAH
SEBAGAI SEKOLAH UMUM BERCIRI KHASAGAMA ISLAM
S U P A A T
NIM. 04701261021
Disertasi ditulis untuk memenuhi sebagian persyaratan
untuk mendapatkan gelar Doktor Pendidikan
Program Studi Penelitian dan Evaluasi Pendidikan
PROGRAM PASCASARJANA
UNIVERSITAS NEGERI YOGYAKARTA
2010
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ABSTRAK
SUPA'AT: Model Transformasi Madrasah Sebagai Sekolah Umum Berciri Khas
Agama Islam. Disertasi. Yogyakarta: Program Pascasarjana Universitas Negeri
Yogyakarta, 2009.
Eksistensi madrasah sebagai lembaga pendidikan, dari sudut legal formal,
telah mendapatkan status seperti harapan sejak awal kelahirannya yaitu kesetaraan
dan kesederajatan. Titik awal pengakuan tersebut bermula dari keluarnya SKB
Tiga Menteri Tahun 1975, diperkuat dengan lahirnya Undang-Undang No. 2 Tahun
1989 dan Undang-Undang No. 20 Tahun 2003 tentang Sistem Pendidikan
Nasional, dimana madrasah sebagai lembaga pendidikan telah menyatu dalam
sistem pendidikan nasional dengan predikat/status "Sekolah Umum Berciri Khas
Agama Islam". Dengan status barunya tersebut madrasah memasuki kancah baru
perjuangan, dari problem legitimasi ke arah tuntutan sesuai visi dan arus besarkebijakan pendidikan nasional dan ekspektasi pengguna akan pendidikan
berkualitas. Fakta bahwa sebagian besar madrasah berstatus swasta adalah potensi,
namun bila dikaitkan dengan realitas obyektifnya pada satu sisi dan ekpektasi
pengguna pada sisi lain telah menghadapkan madrasah pada dilema dan pilihan
sulit karena berbagai problem yang dihadapi.
Berbagai problem tersebut tentu harus dicarikan solusi yang tepat agar
transformasi madrasah tersebut memberikan hasil sesuai semangat perubahan itu
sendiri maupun ekpektasi umat dan pengguna. Berdasarkan hasil penelitian ini,
dalam implementasi ciri khas Islam tersebut (khususnya untuk Madrasah Aliyah -
MA), teridentifikasi beberapa problem terkait dengan: (1) kapasitas manajemen; (2)
kurikulum, (3) keterbatasan sumberdaya manusia, (4 ) orientasi akademik dan
dikhotomi ilmu, (5) konteks Ujian Nasional, dan (6 ) konteks otonomi daerah.
Disamping itu, secara kelembagaan juga muncul tiga tipologi utama MA, yaitu: (1)
MA sebagai SMA plus, (2) MA Salaf Tafaqquh fiddn, (3) MA dengan
pengayaan pengetahuan agama.
Berangkat dari problem dan tipologi tersebut, ada tiga model yang
ditawarkan sebagai hasil dari penelitian ini, yaitu: (1)model kelembagaan - model
penjurusan/program studi, (2) model integrasi ilmu (integrated science, (3) model
pengelolaan terpadu (integrated management). Secara metodologis, model tersebut
dirumuskan dari hasil penelitian kualitatif-phenomenologi dengan pendekatan
social action, dimana peneliti melibat langsung dengan grass rootsebagai subyekpenelitian dalam berbagai aktivitas substantif kependidikan. Karena model ini
dirumuskan dari aspirasi grass root, untuk menjamin kualitas model tersebut
peneliti melakukan intervensi melalui sharing ide langsung mamupun melalui
pemberian text discourses tentang konsep ideal pendidikan madrasah menurut
peneliti. Pendekatan ini dipilih karena dengan metode ini model yang dirumuskan
benar-benar mendapatkan justifikasi dan/atau validasi emipris. Model tersebut
dalam implementasinya bisa bersifat alternatif dan juga akumulatif. Artinya, sesuai
konteks dan kondisi masing-masing, suiatu MA bisa menggunakan keseluruhan
model tersebut untuk diimplementasikan atau memilih salah satu dari model
tersebut. Sesuai karakteristik penelitian kualitatif, maka hasil atau kesimpulan
penelitian ini bersifat idiographik, dimana kompatibilitas model tersebuttergantung pada kesesuaian karakter, konteks dan seting suatu MA.
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ABSTRACT
SUPAAT:The Transformational Models of the Madrassas as SchoolsCharacterized by their Islamic Teachings.Dessertation. Yogyakarta: Graduate
School, State University of Yogyakarta, 2009.
The existence of Madrassas as educational institutions, from their legal
formal standpoint, have got their status as they are expected to be from the very
beginning of their establishment, i.e., equality and equity. The recognition of the
madrassas began when the decree of the Three Ministries was issued in 1975, and
was reinforced by the 1989 Education System Act No. 2, and 2003 Education
System Act No. 20, where the madrassas as educational institutions have been
integrated into the National Education System under the name of Schools
Characterized by the Islamic teachings. With this new status, the madrassas
entered into a new phase of struggle, from their legal status into meeting the needsof the vision and the mainstream of national education policy and the expectations
of quality education from their stakeholders. The fact is that some big private
madrassas have their potential, but when they are seen from their objective
realities, and their stakeholders expactations, they face the dilemmas dan difficult
choices due to various difficult problems they face.
Those problems need to be solved accurately so that the transformation of
the madrassas would be in accordance with the spirit of change and the
expectations of the umma and the stakeholders. Based on the findings of the study,
in the implementation of Islamic teachings as the madrassas specific
characteristics (particularly Madrassa Aliyah MA) the following problems are
identified: (1) management capacity, (2) curriculum, (3) limited human resources,
(4) academic orientation and science dichotomy (5) national examination, and (6)
local government autonomy. In spite of these, there are three major types of MA,
i.e. (1) MA as Senior High School - plus, (2) MA Salaf Tafaqquh fiddin, (3) MA
enriched with religious teachings.
Having put the problems and the types of MA into consideration, three
models are offered as the results of the study, i.e. (1) institutional model
streaming model, (2) integrated science model, and (3) integrated management
model. Methodologically, the three models are formulated out of the results of the
qualitative-phenomenological study under the social action approach, where the
researcher directly got in touch with the grass-root as the subject of the study invarious substantive, educational activities. As these models are formulated out of
the aspiration of the grass-root, as to assure the quality of the models, the
researcher did an intervention by sharing ideas either directly or giving them text
discourse on some ideal concepts of the madrassa. This approach was chosen, for
the reason that the models formulated could get their justification and/or empirical
validation. The implementation of these models could be seen as alternatives as
well as accumulatives. This means that in accordance with its context and
conditions, an MA could use either all the models or just one of them to be
implemented. In line with the characteristics of the qualitative study, the results or
conclusions of this study are idiographic, where the compatibilitty of the mdels is
dependent upon the appropriateness of the characters, context and setting of anMA.
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