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Dissertations / Theses on the topic 'Islamic education – Indonesia – Java'

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Published: 4 June 2021

Last updated: 11 February 2022

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1

Wagiman, Suprayetno. "The modernization of the pesantren's educational system to meet the needs of Indonesian communities." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37312.pdf.

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2

Pohl, Florian. "Islamic education and the public sphere today's Pesantren in Indonesia." Münster New York, NY München Berlin Waxmann, 2007. http://d-nb.info/997725273/04.

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3

Aitken, Robyn L. "Internationalizing nursing education in Central Java, Indonesia : a postcolonial ethnography /." Connect to thesis, 2008. http://repository.unimelb.edu.au/10187/3528.

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4

Rifai, Nurlena. "The emergence of elite Islamic schools in contemporary Indonesia : a case study of Al Azhar Islamic school." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108895.

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This study addresses the phenomenon of elite Islamic schools in Indonesia by focusing on Al Azhar Islamic High School in Jakarta. Taking as its starting point the evolution and expansion of Islamic educational institutions in contemporary Indonesia, particularly since the 1970s, it examines the emergence of elite Islamic schools and identifies the unique characteristics that attract many urban, middle-class Muslims to send their children to these schools. In addition, this study attempts to address the lack of research on the history of Islamic education in Indonesia between the years 1970 and 2000. A review of past studies demonstrates that this period has not been critically examined enough.
Cette étude adresse le phénomène des écoles islamiques d'élite en Indonésie en focalisant sur l'école islamique secondaire Al Azhar à Jakarta. Partant de l'évolution et l'expansion des institutions éducationnelles islamiques en Indonésie contemporaine, particulièrement depuis les années 70, elle examine la montée des écoles islamiques d'élite et identifie les caractéristiques uniques qui poussent plusieurs musulmans urbains de classe moyenne à envoyer leurs enfants à ces écoles. De plus, cette étude tend à adresser le manque de recherche sur l'histoire de l'éducation musulmane en Indonésie entre les années 1970 et 2000. Un examen des études existantes à ce sujet montre que cette période n'a pas été suffisamment scrutée. [...]

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5

Farida, Ida, and Pungki Purnomo. "Library and information education at Islamic universities in Indonesia: Obstacles and opportunities." School of Communication & Information, Nanyang Technological University, 2006. http://hdl.handle.net/10150/105788.

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The Library and Information Studies programs at Islamic universities in Indonesia were born from the idealism thought that the advent of globalization era is a reality fact that we have no choice but to face and anticipate it. This is, not only as a challenge toward social culture and social religious for each society group or country, but also as an opportunity for all people to enrich their vision and empower their identity. The establishment of these library studies programs at state Islamic universities in Indone-sia also has a pragmatic background, the real needs of professional librarian provision to fulfill the expectation of people in improving the quality of Islamic educational institutions is very high. It means that the absence of this library and information education, including that is characterized by Islamic lit-eratures, in Indonesia will cause stagnation of our efforts to improve the quality of Islamic educational institutions as a whole. In Indonesia among Islamic universities, which are offering library and informa-tion science program, are Arraniry State Islamic University, Imam Bonjol State Islamic University, Su-nan Kali Jaga State Islamic University and Syarif Hidayatullah State Islamic University. In general, at least, there are three similar elements in the mission of the library and information program offered in Is-lamic Universities. Firstly, to be involved actively in developing librarianship sciences in Indonesia, spe-cifically related to Islamic sciences. Secondly, to fulfill the needs for professional librarians for all kinds of library, documentation and information centers, especially in Islamic educational institutions like madrasah libraries (Islamic school libraries) and Islamic university libraries. And finally, to apply and anticipate the global development of information technology for improving library services. Our mission in establishing the program of library and information sciences is not only to prepare professional librarians but also to keep in touch with all our stakeholders in the government and private sectors.

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6

Zuhdi, Muhammad. "Political and social influences on religious school : a historical perspective on Indonesian Islamic school curricula." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102775.

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As the most populous Muslim country in the world, Indonesia has a unique experience in dealing with Islamic education, a system that was established years before the country's independence. This dissertation focuses on the development of Indonesian Islamic schools in facing the challenges of modernization and globalization, with special reference to their changing curricula. Using the social constructionist perspective as an approach, this study examines the significance of political and social changes to the development of Islamic schools' curricula throughout the country's history. This study finds evidences of a reciprocal relationship between the changing curricula of Indonesian Islamic schools and the changing social and political circumstances.

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7

Zakaria, Rusydy. "Overview of Indonesian Islamic Education: A Social, Historical and Political Perspective." The University of Waikato, 2007. http://hdl.handle.net/10289/2410.

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The aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education. The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study. This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education.

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8

Husni, Rahiem Maila Dinia. "Learning from the west : sexuality education in taboo Javanese society." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81497.

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In this thesis I examine the issues of sex education in Western and Javanese society using a conceptual-comparative approach. My main goal is to highlight the importance of sex education for young people in Javanese society. Research foci and discoveries include: how the notions of conservatism with regards to sexuality are rooted in Javanese culture and social values; the definitions, history, components, methods and principles of Western sex education (particularly Canadian); the measures of success for sex education programs in the West; and to what extent Western sex education can be applied to Javanese society. In the final chapter I offer recommendations for Javanese educational authorities on the need to create a new terminology of sex education.

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9

Nuryatno, Muhammad Agus. "Education and social transformation : investigating the influence and reception of Paulo Freire in Indonesia." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102687.

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In this study I investigate the influence and reception of Paulo Freire in Indonesia with a specific question in mind: To what extent has Freire influenced educational thought and practice in the country? This study shows that Paulo Freire has been known in Indonesia since the early 1970s, although he was at first familiar only to certain groups. In the 1980s, the discourse and practice of Freirean education was more extensive than in the 1970s, with both domains (discourse and practice) equally balanced. The trend in the 1990s up to 2005 shifted: there was a more extensive discussion of Freire than implementation of his theory and methodology in practice.
This study shows that Paulo Freire has left a considerable intellectual legacy to Indonesian educational scholars and practitioners. In fact, his cultural and educational philosophies have become subjects of discussion amongst social activists, educational practitioners and scholars concerned with educational issues. It is no wonder that many articles, books and theses by and on Freire are available in the Indonesian. I would venture to say that no other foreign educational thinker has gained such acceptance in Indonesia.
The study explores as well the attempts to connect Freire to Islam---the faith of a majority of Indonesian---demonstrated by the publication of many articles and theses that tried to compare and connect the two. This is, to the best of my knowledge, a new feature in Freirean scholarship. My contention is, however, that any attempt to compare Islam and Freire is likely to fall into apologetic, in the sense that this would only confirm that Islam also insists on the idea of liberation, as Freire did, without trying to analyze why such an idea has never developed in Islamic education. The fact that Islam, since its appearance, has concerned itself with liberation and taking the side of the poor cannot be denied. However, using this fact to legitimate Freire's educational philosophy and practice is less productive, because it does not make a substantive contribution to re-developing and re-structuring Islamic education, which is essentially conservative.
Freire in Indonesia is not only influential in the realm of discourse, but in that of practice as well. In this study I investigate the experiences of Indonesian educational practitioners in applying Freire's educational philosophy and methodology to certain discrete groups within the society, namely, villagers in Papua, the rural poor in Maluku Tenggara, workers, peasants, street children, university students, and NGO activists.
From my investigation, became clear that it was not Freire's concept of literacy that found favor with Indonesian educational practitioners; rather, it was his vision of education as a means of improving critical capacities within learners and of driving social transformation. No evidence could be found of any group or individuals in Indonesia applying Freire's approach in a systematic way and as a whole; most, rather, mixed this with other concepts, such as community organizing and community development.
The positive reception of Freire in Indonesia does not necessarily mean that his thought is accepted blindly or without critique. Several criticisms offered by Indonesian educators of the theories of Paulo Freire are highlighted in this study, although few of them have not been raised before.

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10

Johnson, Troy A. "ISLAMIC STUDENT ORGANIZATIONS AND DEMOCRATIC DEVELOPMENT IN INDONESIA: THREE CASE STUDIES." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1149190003.

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11

Utami, Sentagi Sesotya. "An Acoustical Analysis of Domes Coupled to Rooms, with Special Application to the Darussholah Mosque, in East Java, Indonesia." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd995.pdf.

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12

Yeoh, Siok Cheng. "Umara-Ulama-Ummah relations and pesantrens in Aceh Province, Indonesia : a study of the challenges to the authority of a traditionalist kiyai /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/8907.

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13

Ernawati, Asih. "Understanding Elementary Teachers' Perceptions toward the National Examination in Purwokerto, Central Java, Indonesia." Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1435665955.

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14

Sukmajati, Mada [Verfasser], and Aurel [Akademischer Betreuer] Croissant. "HOW ISLAMIC PARTIES ORGANIZE AT THE LOCAL LEVEL IN POST-SUHARTO INDONESIA : An Empirical Study of Six Major Islamic Parties In The Tasikmalaya District, West Java Province / Mada Sukmajati ; Betreuer: Aurel Croissant." Heidelberg : Universitätsbibliothek Heidelberg, 2011. http://d-nb.info/1179229843/34.

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15

Kholis, Nur. "The potential for the prophet Muhammad's teaching of love to improve the culture of leadership in Indonesian Islamic schools /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79782.

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The primary purpose of this thesis is to offer an approach to building a culture of leadership based on the Prophet Muhammad's teaching of love in Islamic schools. Since people are strongly motivated by values they deeply adhere to, the paradigms used as rationale for this study embody views of leaders as motivators and values transformation as their main task. The thesis holds the view that the Prophet Muhammad's teaching of love needs to be cultivated in an Islamic school community. The thesis presents discussion on transrational values as the contributing factor to this view, and the main argument centres on the discussions of the Prophet Muhammad's teaching of love and its applications in developing a culture of leadership in Islamic schools.

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16

Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

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This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.

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17

Ruseffendi, Endang T. "A comparison of participation in mathematics of male and female students in the transition from junior to senior high school in West Java - Indonesia /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487266362337377.

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18

Rye, Ståle Angen. "Conditions of connectivity : the Internet and the time-space of distance education in Indonesia /." Trondheim : Norwegian University of Science and Technology. Department of Geography, 2008. http://www.diva-portal.org/smash/get/diva2:174183/FULLTEXT02.

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19

Effendi, Jaenal [Verfasser], Heiko [Akademischer Betreuer] Faust, and Christoph [Akademischer Betreuer] Dittrich. "The role of Islamic microfinance in poverty alleviation and environmental awareness in Pasuruan, East Java, Indonesia: A comparative study / Jaenal Effendi. Gutachter: Heiko Faust ; Christoph Dittrich. Betreuer: Heiko Faust." Göttingen : Niedersächsische Staats- und Universitätsbibliothek Göttingen, 2013. http://d-nb.info/1044739274/34.

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20

Effendi, Jaenal [Verfasser], Heiko Akademischer Betreuer] Faust, and Christoph [Akademischer Betreuer] [Dittrich. "The role of Islamic microfinance in poverty alleviation and environmental awareness in Pasuruan, East Java, Indonesia: A comparative study / Jaenal Effendi. Gutachter: Heiko Faust ; Christoph Dittrich. Betreuer: Heiko Faust." Göttingen : Niedersächsische Staats- und Universitätsbibliothek Göttingen, 2013. http://nbn-resolving.de/urn:nbn:de:gbv:7-11858/00-1735-0000-0001-BAFC-6-0.

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21

Sutjiono, Rohana Joshua. "The relevance and effectiveness of the curricula of theological institutions in Indonesia in addressing ministry issues related to Islamic and animistic rituals." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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22

Utarini, Adi. "Evaluation of the user-provider interface in malaria control programme : The case of Jepara District, Central Java Province, Indonesia." Doctoral thesis, Umeå : Univ, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-11.

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23

Zaini, Achmad. "Kyai Haji Abdul Wahid Hasyim : his contribution to Muslim educational reform and to Indonesian nationalism during the twentieth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43975.pdf.

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24

Cahyono, Edi Dwi. "Challenges Facing Extension Agents in Implementing the Participatory Extension Approach in Indonesia: A Case Study of Malang Regency in the East Java Region." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1404402942.

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25

Sa'ud, Udin Syaefudin. "The development and management of a course on an integrated curriculum approach for pre-service elementary teachers : a case study at the Institute of Teaching and Educational Sciences (IKIP) Bandung, West Java, Indonesia /." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487953567771429.

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26

Khariroh, Khariroh. "The Women's Movement in Indonesia's Pesantren: Negotiating Islam, Culture, and Modernity." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275938710.

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27

Elizarni, FNU. "Gender, Conflict, Peace: The Roles of Feminist Popular Education During and After the Conflict in Aceh, Indonesia." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1605018870170842.

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28

Khuluq, Lathiful. "Kyai Haji Hasyim Asyʾari's religious thought and political activities (1871-1947)." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27946.

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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.

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29

Wilson, Kevin Alexander. "Love and Respect: The Bandung Philharmonic." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1609459910379284.

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30

Wiliam, Abraham, and 席玄遠. "Modern Reform of Indonesian Islamic Education, the Case of Pesantren Suryalaya in West Java." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/18680333189760358014.

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碩士
國立中央大學
歷史研究所
98
Abstract Islamization, beginning in the period of the Hindu Majapahit, made Indonesia the biggest Muslim country in the world. One of the agents of Islamisation is the traditional Islamic education institution called pesantren. The long history of pesantren in Indonesia, especially in Java, shows the connection between Nasantra and the Islamic Central Lands. During the Dutch colonial period, education institution was secularized by setting up the European style sekolah. The impletation of the secular education forced pesantren move and develop in the rual areas. Nevertheless Islamic traditions were kept going on through pesantren education. After the independence, pesantren institution was again forced to transform into a modern madrasah system, which was initiated by Muhammadiyyah’s reform. Later the reform was adopted by Nadathul Ulama (NU) to launch new development in pesantren education. Inspite of this, some traditional pesantrens which are affiliated with certain Sufi tariqahs still maintain traditional characteristics. The most well-known of them is the Pesantren Suryalaya in Tasikmalaya, West Java. This research aims to study the transformation of the Pesantren Suryalaya, to examine how it follows up the national educational policy and keeps up with educational trends in the Islamic Central Lands. Apart from that, this research also studies how Sufi teachings and rituals that play important role in the transformation of pesantren educatrional reform. Keywords: Indonesia, Java, Madrasah, Pesantren, Suryalaya, Islam, education

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31

Aitken, R. L. "Internationalizing nursing education in Central Java, Indonesia: a postcolonial ethnography." 2008. http://repository.unimelb.edu.au/10187/3528.

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Using a postcolonial ethnographic study, this thesis explores the tensions of why Indonesian nurses both desired and rejected western expertise and compliance with international standards for nursing education and practice. The dominant understanding of such ambivalence is that while all nurses accept the need for universal competencies for the contemporary, internationally mobile nurse, non-western nurses are prevented from achieving some of these competencies by virtue of inherent cultural differences from their western nursing counterparts. Drawing on postcolonial theory, this thesis deconstructs such notions of culture and difference as colonial constructions and identifies the hegemonic nature of western nursing. It deconstructs the image of the contemporary, internationally mobile nurse as historically situated and discursively constructed. It unsettles the dominant understanding of what nursing is, what nursing should be, and questions the exclusive conditions of entry into nursing as a globalized profession.
Based on the need to escape dominant understandings, ethnographic techniques of observation, individual and group interviews, documentary analysis, and reflective journaling were used to explore how both local and global influences on nursing impacted on achieving international standards within everyday circumstances. Data were analyzed using key postcolonial themes including orientalism, subalterneity, ambivalence, mimicry and hybridity. Assumptions of difference influenced perceptions and judgments about the quality of Indonesian nursing education and practice. Incongruence existed between what is said and documented about nursing and actual nursing practices in Indonesia. This finding represented both passive and powerful subaltern resistance to western models. Partial resistance to western models of nursing, practice and education helped to open up hybrid spaces in which cultural differences could operate.
Western models of nursing practice and education underpinning the agenda for global consistency of nursing are not universally applicable. Instead, it is a colonial assumption that all nurses should be the same regardless of the context in which they practice. This thesis shows that despite the apparent necessity for western colonization of Indonesian nursing, the acceptance of western models of nursing and transferability of western expertise are determined by the degree to which globally and locally situated definitions of best practice coincide.
The findings suggest that ambivalence arises when being ‘internationally recognized’ means accepting the dominant western hegemony of nursing but rejecting locally situated meanings and practices. I propose that this ambivalence creates a hybrid space to improve Indonesian nursing and challenge the universality of western standards for nursing education and practice. I also propose that ambivalence creates a space for reconceptualizing the role of western experts in non-western settings. In this re-conceptualized role, expertise is not defined by its western foundations. Instead, expertise is defined by an ability to facilitate content knowledge that can be accepted, rejected, or incorporated into hybrid solutions.

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32

Effendi, Jaenal. "The role of Islamic microfinance in poverty alleviation and environmental awareness in Pasuruan, East Java, Indonesia: A comparative study." Doctoral thesis, 2013. http://hdl.handle.net/11858/00-1735-0000-0001-BAFC-6.

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33

Imray, Papineau Élise. "Hey! Ho! Let’s Go [Back to Islam]! : Exploring the Interplay of Punk and Piety in Java, Indonesia." Thèse, 2019. http://hdl.handle.net/1866/22435.

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34

Raihani. "Curriculum construction in the Indonesian pesantren: a comparative case study of curriculum development in two pesantrens in South Kalimantan." 2001. http://repository.unimelb.edu.au/10187/1255.

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This study aims at investigating similarities and differences in the curriculum development processes in two selected pesantrens in South Kalimantan, Indonesia. The research explores the involvement of key stakeholders in the curriculum development processes and the curriculum itself. The study is a qualitative approach, which, in collecting the data, employs in-depth interviews with the kyais (leaders), ustadzs (teachers), and santris (students); observation on the pesantrens’ daily life and classroom activities; and relevant documentation. The findings suggest that there are similarities and differences in both pesantrens in the curriculum development processes. Both pesantrens can be classified as Site-Based Managed Schools in which all interactions of the members are permeated with some values. However, Pesantren A has a rather collaborative and goal-oriented curriculum development process, while Pesantren B tended to conduct a single-handed and content-oriented one. The curriculum of Pesantren A is a subject-based curriculum accommodating both religious and non-religious disciplines in relatively the same proportion, whereas that of Pesantren B is a kitab (book)-based curriculum accommodating largely religious disciplines. Overall, it was found that both pesantrens need to conduct more collaborative and systematic curriculum processes. To do so, since ustadzs have a significant influence on the curriculum, there is a need for well-directed and organised professional development programs focusing on pedagogical issues. There is also a need to set some indicators for curriculum evaluation based on the context of Islamic education and immediate societal demands.

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