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PLURALITY IN ACADEMIC TRADITION:
The Case of Lecturers’ Educational Background at the
Graduate School Syarif Hidayatullah State Islamic University
(UIN) Jakarta from 1982-2014
Thesis
A Thesis submitted in partial fulfillment of the requirements for the
degree of Master of Islamic Education
By:
Masayu Mashita Maisarah
21141200000017
Under the Supervision of:
Prof. Dr. Komaruddin Hidayat, MA
GRADUATE SCHOOL
SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY
JAKARTA
1438 H / 2017 M
ACKNOWLEDGEMENT In the name of Allah, the Most Gracious, the Most Merciful.
This book initially was a research which is completed and
submitted to the Graduate School Syarif Hidayatullah State Islamic
University (UIN) Jakarta, as a partial fulfillment of the requirements for
the degree of Master of Islamic Education.
The idea of the book originated primarily from a reality that
diversity occurs in all educational levels. For the UIN cases, the
phenomena of diversity can be noticed from its academic community;
whether it comes from different social or religious organizations,
educational background, cultural or ethnicity, countries or even
religions. Hence, as a unique institution which produces a distinct
tradition of Islamic studies, the UIN provide lecturers with different
scholarly tradition; either graduated from the Eastern, Western or local
universities.
To that end, I performed a research and focused merely on
lecturers’ educational background to understand further how they dealt
with differences, in particular concerning the impact on students’ work. I
presumed that lecturers struggled with internal conflicts since the
background has different educational tradition. The Western, Eastern
and local educational traditions have been explored further in this book
chapter to help readers understand these different entities respectively.
By exploring the notion of collaboration which closely related
with conflict resolution, I ended up with a conclusion that the East-West
tension nowadays have been melted, although not entirely. I argued that
lecturers’ collaboration not only can be traced through the intrapersonal
or interpersonal aspects. The need to combined those two levels with an
additional aspect, the epistemological dimension; become substantial.
This statement can be verified since the epistemological dimension of
lecturers’ educational background becomes the basis on both side to
work collaboratively. This general finding indicated that two salient
factors that support the process of lecturers’ collaboration, including
their background as a pesantren graduates and their participation to
promote the Indonesian Islam. By having a team-work, they construct
the idea to promote the moderate culture amid academic community.
With this finding, I reaffirm a general statement which declared the
Graduate School UIN Jakarta as a smelting place. My hope that these
findings will give a positive contribution on discussion toward research
on East-West relationship, diversity and equity, lecturers’ collaboration,
and professional communities.
In view of that, I realized that this research to some degree is a
collaboration of so many people whom I cannot mention their names one
by one proportionally in this acknowledgment. For this reason, I would
like to express my sincere thanks and gratitude to all of people who have
assisted me in completing my study and in particular in finishing this
research.
First of all, I would like express my deepest gratitude to the
Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr.
Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri
Abdillah, MA; and to both Chairpersons of Doctoral and Master degree,
Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude
also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA
whose sharp criticism and insightful comments have made this work
much better that I could predict before. The choice of the Graduate
School as the focus of this study also owes much to his constructive
comments on my earlier proposal. Thanks to share the idea and
encourage me during every phase of my study.
My deepest appreciation also goes to all my lecturers who have
shared their knowledge and experiences during their lectures and
personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra,
MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho
Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan
Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata,
MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD;
Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad
Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin,
PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr.
Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab,
MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof.
Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar,
MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna
Yuningsih, PhD; Nurlena Rifa’i, PhD; Didin Syafrudin, PhD; Din Wahid,
PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback,
and comments were remarkable in guiding my study. To have had the
opportunity to learn from each of them is my privilege.
My deepest gratitude also goes to Dr. Shirley Baker from Alliant
University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD
Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who
taught me the way to create a good academic writing. Although in this
study the author is still a beginner, yet this thesis become the first work
which developed in English language. I am grateful to them for allow me
to join in their classes as a Master student representative among the
Doctoral candidates of the Graduate School in which I learned so much.
In addition, I would like to give my sincere thanks and
appreciation to PPIM UIN Jakarta. Special thanks deliver to the
directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi,
PhD; who provide lots of events related with the research on Islamic
Studies, such as seminars, conferences and even references in which I
collected the materials needed for writing this thesis. Other thankfulness
delivers to STFI Sadra with similar events in Islamic philosophy. Special
thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always
inform and delivers invitations for those events. By participating those
events I gain lots of information to enhance my knowledge in Islamic
studies.
Not less importantly, I also owe much to Bu Zulfa Indira
Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for
facilitate and arrange schedules for my meeting with the professor. I also
owe much to the Research Library of the Graduate School, from which I
collected the materials needed for writing this thesis. Special thanks to
Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of
this study would not be possible without support and help from members
of the Graduate School. I am really indebted to Mas Arief, Mas Adam,
Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak
Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak
Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak
Odang, Pak Rojalih (alm.), and other members of the Graduate School.
My gratitude goes next to Yayasan Al-Mas’udiyah, Sukabumi. I
would like to express my heartfelt gratitude to all the asa>ti>dh and santris at the Pesantren Miftahul Huda Al-Mas’udiyah, Rindu Alam, Sukabumi.
A place where I was raised and educated with the religious sciences. A
place with a tranquility which stimulate me to learn more about ad-di>n and pursue further for a higher degree in learning. My deepest gratitude
delivers to Abah Didi (KH. Syeikh Ibnu Mas’ud Rd. Didi Djajadinata);
Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman;
Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.);
Ust. H. Rahmat Saleh, S.Ag.
In particular, to my former college, STAI Al-Mas’udiyah; as a
place for me to express my notion in which I dedicated with. The
completion of this study would not be possible without the support from
the member of this institution. I would like to express my sincere
appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr.
Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh
Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust.
Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak,
S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I;
Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other
thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding,
Garut; as the first place at Indonesia that introduced to my family and
stayed before transferal to Sukabumi. My deepest gratitude delivers to
Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf
Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj.
Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore
and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle
Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to
become my family in this world and the next. Their support and pray
from the beginning to the end of my study was extraordinary.
My thanks also deliver to my tutors and friends in the foreign
languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim
Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr.
Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma,
Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the
Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah,
Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak
Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak
Fauzani, Pak Afwan, Ust. Azmi, Pak Yoyo, Pak Udin, Pak Isa, Pak
Uksan, Ust. Istikhori, Pak Yusri, Pak Wari, Pak Pendeta (Hannas), Pak
Budi, Pak Fauzani, Pak Asep, Pak Syam, Pak Ayatullah, Pak Mujahid,
Pak Iman, Pak Julian, Dahrul Abi, Mas Sofi, Abg Zakaria, Abg
Zulfarizal. To my classmates from Master candidates in the year
2014/2015: Liana, Nurul, Mbk Izzah, Meta, Bu Zuraida, Bu Junaidah,
Zulfa, Arliana, Kak Khalilah, Syifa Abla, Mbk Yuni, Abg Sahlan, Abg
Amir, Abg Akmal, Bro Oka, Bro Nawir, Bro Tamam, Abg Harahap, Bro
Alwi, Bro Fauzan, Ust. Hizbullah, Bro Fawzi, Ust. Atho, Ust. Yunal,
Ust. Daud, A Anwar, A Komar, Bg Afif, Ust. Aziz, Bg Alfiandri, Bg
Zulkifli, Bro Imam, Ust. Sirojuddin, Bg Luthfi, Ust. Anang, and the
others. To my friends in the women quite room (WQR): Bu Nurlaila, Bu
Ainal, Bu Fadhlina, Bu Ida Musdafia, Kak Deffi, Unni Yeni, Kak Roza,
Bu Wulan, Kak Rifqy, Mutiara. Also other friends whom I recognized:
Pak Ali Halidin, Pak Idrianto Faishal, Pak Paulus Tasik Galle, Pak
Appriliantoni, Pak Daminto, Pak Yahya Agil, Pak Saparudin, Mas Adzan
Noor, Bu Any Widayatsari, Kak Wina Tresna Rahayu, Bu Umi Kulsum,
Bu Nuraini, Kak Ngainurrahmah, Abg Zain, Bro Yudril, Bro Fadhil, Bro
Hafidz, A Sansan, Mas Ainun, Kak Dewi Sutrisna, Kak Sonia, Abg
Ikhwan, Bg Iwan, Bro Rof’il, Abg Mas’adi, Teh Rika, Vhya, Hasna, A
Fahmi, Bu Ipah, Bro Rama, Bro Adit, Mas Adeni, and other friends
whom I cannot mention their names one by one proportionally. Special
thanks to all of them who has helped me differently formulate my ideas
and enjoy the difficult time I had to face during the completion of my
study in Jakarta.
Not less importantly, also to those who act as my teacher and
friends: Pak Mu’min, Ust. Anshor, Pak Umar, Mr. Iksan, Pak Irawan,
Pak Hasan, Pak Zulfis, Pak Umar Syam, Pak Irvani, Pak Amir, Pak Asep
Saepulloh, Romo Gregorius Soetomo, Abg Irham; whose valuable
criticism and comments have helped me shape the focus of my study.
Also to Buya Ihsan Ahmad and to my Libyan friend’s, Bro Othman
Eltalis; who helped me to read and retranslate by using an appropriate
Arabic language for the abstract of this thesis. Thanks for taking the
time amid the bustle of activities. Thanks for the kindness and
encouragement.
To the one and my only sister, Masayu Fatimah Azzahrah Bte
Masagos Zainudin, I owe you many things for your sincere support and
help during the completion of this study. Thanks for having a great
discussion about our study while keep on accompany my loneliness in
Jakarta. Thanks to become the best sister and I promise to spend my
time more with you again after finishing the writing.
Above all, my deepest respect and gratitude go to my big family
at Singapore, the family of Masagos and Ibrahim. The most importantly
to my parent, Masagos Zainudin Bin Masagos Mohamad and Selina Bte
Ibrahim who always motivate with their loves and pray for my life. Their
decision to put me and my sister to learn and lives more at Sukabumi is
the best selection to gain more worthy life provision. Both affection for
us is one of the sublime realities of worldly life, therefore, filial gratitude
to them is a most urgent and tireless duty. Thanks for sacrifice your life
for both of us. Jazakalla>h ah}san al-jaza>’! All praise is due to the Lord, the Almighty, who gives the
breath, the strength – in truth everything – to this humble servant. He
indeed, who taught me and assisted me in this life journey. Alh}}amdulilla>hi h}amdan kathi>ra>!
Masayu Mashita Maisarah Bte Masagos Zainudin
Graduate School State Islamic University Syarif Hidayatullah Jakarta
Rajab 1438 H / April 2017 M
ABSTRACT
This study proves that in accordance with Islamic Studies, the
East-West tension nowadays have been melted, although not entirely.
The epistemological dimension of lecturers’ educational background at
the Graduate School cases becomes the basis on both side to work
collaboratively. With this finding, this study suggests that lecturers’
collaboration not only can be traced through the intrapersonal or
interpersonal aspects. The need to combined those two levels with an
additional aspect, the epistemological dimension; become substantial.
This study tends to bridge the work of Achinstein (2002) who much
focuses on the interpersonal aspect of teachers’ collaboration, and
Keranen & Prudencio (2014) who concerned on the intrapersonal.
This study was conducted to reaffirm a general statement which
declared the UIN as a smelting place. The intellectual ‘melting-pot’ was
identified since the university was constructed with different academic
traditions; derived from the pesantren tradition, originated from the
Middle Eastern universities, and developed with the Western tradition.
Therefore, this study seeks to explore how lecturers deal with
differences, in particular concerning the impact on students’ work.
To demonstrate how do lecturers collaborate, several theories
have been chosen to guide the study: McKeown’s (2009) ‘first time
effect’ theory, Burke & Stet’s (2009) identity theory, and Huxham’s
(1996, 2005) collaborative theory. Furthermore, with the intention to
examine collaborative efforts, Achinstein’s (2002) collaborative model
was chosen and will be explored from a micropolitical perspective.
Drawing on micropolitical theory, the author found that conflict, borders, and ideology, were at the center of issues related to
collaboration and community learning and are underrepresented in
research on teacher collaboration.
The study used a qualitative method. The data for investigations
are collected through bibliographical study and fieldwork.
Bibliographical or library research is carried out by surveying a number
of relevant libraries from which, books, articles, academic theses,
research reports containing early findings are acquired. The empirical
investigations developed from the triangulation technique, in order to
ensure the validity of data between field data and documents.
Keywords: East-West relationship, Academic Tradition, Islamic Studies, IAIN-UIN, Educational Background, Lecturer, Collaboration, Conflict.
ملخص الوقت أن عالقة الدراسة اإلسالمية مع التواترات بني الشرق والغرب يف تثبت هذه الدراسة
اتللمحاضرين يف كلية الدراس احلاضر قد تالشي ولو بشكل بسيط فالبعد املعريف من اخلليفة التعليميةاحملاضرين ، كما تشري هذه الدراسة إىل أن تعاون ون فيما بني اجلانبنيقد يصبح األساس للتعا العليا
، جتمع احلاجة آلخرين فقطأو مع اأن يعزى خالل اجلوانب داخل الشخص نفسه واألساتذة ال ميكن متيل هذه الدراسة إىل دراسة يف حني تصبح ذات موضوعية. املستويني ايل البعد املعرفني إىل هذين
Achinstein و دراسات يركز كثريا على اجلوانب الشخصية لتعاون املعلمني حيث (2002)سنةKeranen وPrudencio فسهاللذان يركزان على داخل الشخص ن (2014)سنة.
لسبك كمكاناجلامعات اإلسالمية هوقد أجريت هذه الدراسة لتأكيد البيان العام الذي أعلنتاملتبعة يف ، املستمدة من التقاليد مع التقاليد األكادميية املختلفةالفكري منذ أن بنيت اجلامعة اجلانب
و تطويرها مع التقاليد قد نشأت من جامعات الشرق األوسط،حيث جندها املدارس اإلسالمية الداخلية و األساتذة مع هذه الدراسة إىل استكشاف كيفية تعامل احملاضرين وتسعى اإلسالمية يف الغرب. يتعلق ابلطالب. فيها وال سيمااخلالفات األكادميية،
: وكانت العديد من النظرايت كإطار مرجعي لفهم جهود هيئة التدريس ابلتعاون McKeown و"أول مرة أتثري" يف نظرية( 2009)سنة ، Burke وStet يف نظرية اهلوية (2009)سنة
هذه الدراسة هتدف جندان وعالوة على ذلك،. يف نظرية التعاونية (1996،2005)سنيت Huxhamو و سيتم البحث (2002)سنة Achinsteinالتعاوين اجلهود التعاونية، وقد مت اختيار النموذج ايل دراسة أن الصراع، الباحث وجد ،micropoliticalواعتمادا على نظرية .micropolitical من منظور
كان مركزا من القضااي املتعلقة ابلتعاون والتعلم اجملتمعية الذي قل اإلهتمام يف واأليديولوجيا، ،واحلدود .البحوث املتعلقة ابلتعاون املعلم
و امليدانية من خالل البحوثحتليلها و البياانتالنوعي جلمع على املنهج هذا البحثيتعمد والدراسات واملقاالتتتم من خالل مسح البياانت ذات الصلة، بدءا من الكتب واليت ةياملكتب
كما أن التقارير البحثية تعترب النتائج األولية يف الدراسة. وبعد ذلك التحقيق التجرييب املتقدم األكادميية، والواثئق.لضمان صحة البياانت بني البياانت
حماضر، العالقة بني الشرق والغرب، التقليد األكادميي، الدراسات اإلسالمية،: كلمات البحث
IAIN-UINالصراع ،، اخللفية التعليمية، التعاون.
ABSTRAK
Penelitian ini membuktikan bahwa dalam hubungannya dengan studi
Islam, ketegangan antara Barat-Timur saat ini telah mencair, walaupun tidak
secara menyeluruh. Dimensi epistemologis dalam kasus latar belakang dosen di
Sekolah Pascasarjana menjadi dasar bagi kedua pihak untuk melakukan
kerjasama. Dengan temuan ini, penelitian ini menyarankan bahwa kolaborasi
dosen tidak hanya bisa ditinjau dari aspek interpersonal dan intrapersonal.
Perlunya menggabungkan kedua dimensi tersebut dengan menambahkan satu
lagi aspek, yakni dimensi epistemologis, menjadi substantif. Penelitian ini
memiliki kecenderungan menjembatani karya Achinstein (2002) yang hanya
menelaah dimensi interpersonal, serta penelitian Keranen & Prudencio (2014)
yang fokus pada aspek intrapersonal dalam kolaborasi dosen.
Penelitian ini dilakukan untuk menegaskan kembali pernyataan umum
yang menyatakan bahwa UIN adalah tempat ‘peleburan’. Peleburan intelektual
telah teridentifikasi semenjak kampus didirikan dengan ragam tradisi akademik;
berawal dari tradisi pesantren, dikembangkan dengan merujuk pada model
kampus Timur Tengah, yang pada akhirnya dikembangkan lagi dengan
menggabungkan model kajian Islam di Barat. Penelitian ini ditujukan untuk
menelaah bagaimana dosen menangani permasalahan yang muncul di antara
sesama dosen, baik yang memiliki persamaan atau perbedaan latar belakang
akademik, khususnya yang berkaitan dengan pengaruhnya terhadap tugas akhir
mahasiswa.
Beberapa teori telah dipilih sebagai kerangka acuan untuk memahami
upaya dosen dalam berkolaborasi, antara lain: teori ‘pengalaman pertama’
McKeown (2009), teori identitas Burke & Stet (2009), dan teori kolaborasi
Huxham (1996, 2005). Selanjutnya, model kolaborasi Achinstein (2002) telah
dipilih dan di eksplorasi untuk menganalisis kolaborasi dosen melalui
pendekatan mikropolitik. Dari perspektif tersebut, penulis menemukan bahwa
konflik, batasan, dan ideologi menjadi tiga isu utama yang berhubungan dengan
kolaborasi dalam masyarakat akademik yang kurang mendapat perhatian dalam
penelitian terkait kolaborasi dosen.
Penelitian ini menggunakan metode kualitatif. Data untuk penyelidikan
dikumpulkan melalui studi pustaka dan penelitian lapangan. Penelitian
bibliografi atau pustaka dilakukan melalui survei sejumlah data yang relevan,
mulai dari buku, artikel, karya akademik, laporan penelitian yang menjadi
temuan awal dalam penelitian. Selanjutnya penyelidikan empiris dikembangkan
dari teknik triangulasi, untuk memastikan validitas data antara data lapangan
dan dokumen.
Kata Kunci: Relasi Barat-Timur, Tradisi Akademik, Kajian Islam, IAIN-UIN, Latar Belakang Pendidikan, Dosen, Kolaborasi, Konflik.
xi
TRANSLITERATION
All Arabic words that occur in this thesis are transliterated according to
Times New Arabic Font, which used by the Graduate School Syarif
Hidayatullah State Islamic University (UIN) Jakarta, in the following
table:1
Consonants:
k = ك {d = ض d = د - = ا
l = ل {t = ط dh = ذ b = ب
m = م {z = ظ r = ر t = ت
n = ن ‘ = ع z = ز th = ث
h = ه gh = غ s = س j = ج
w = و f = ف sh = ش {h = ح
y = ي q = ق {s = ص kh = خ
Vocal and Diphthongs:
Short a = ´ i = ِ u = ِ
Long a> = ا i> = ي u> = و
Diphthongs ay = ا ي aw = ا و
Notes:
- In the case of tashdi>d ( ّ ), the consonant is doubled, b is written bb.
Example: رب نا (rabbana>).
- In the case of ta> marbu>t}ah (ة), it is written h, unless it occurs within
an id}a>fah, where it is written t.
1Adopted from Pedoman Penulisan Bahasa Indonesia, Transliterasi, dan
Pembuatan Notes dalam Karya Ilmiah (Manual for Indonesian Language,
Transliterations, and Notes in Academic Writing), (Jakarta: Sekolah Pascasarjana UIN
Syarif Hidayatullah, 2014), 49.
TABLE OF CONTENTS
ABOUT THE AUTHOR
ACKNOWLEDGEMENT
FOREWORD
TABLE OF CONTENTS
CHAPTER I INTRODUCTION
A. Background of the Study…………………......
B. Research Problem…………………………….
C. Research Objectives………………………….
D. Potential Significance……………………......
E. Review on Previous Research………………..
F. Research Methodology……………………….
G. Organization of the Study……………………
1
8
10
10
12
16
21
CHAPTER II COLLABORATION IN ACADEMIC SETTINGS:
A THEORITICAL FRAMEWORK
A. The Impact of Studying Abroad
1. General Expectation toward Study
Abroad……………………………………
2. Study Abroad and Intellectual Growth of
Adult Learners……………………………
3. Study Abroad and Identity Change……...
B. The Collaborative Theory
1. Multiple Interpretations on ‘Collaboration’
2. Collaboration in the Educational Context.
3. Research on Collaborative Experiences in
General……………………………...........
4. Achinstein’s Collaborative Model: A
Micropolitical Perspective……………….
23
27
32
40
45
51
58
CHAPTER III EDUCATIONAL TRADITIONS AMONG INDONESIAN
MUSLIM SCHOLARS: A HISTORICAL OUTLOOK
A. The Root of Western and Non-Western
Educational Tradition: An Overview………...
1. Western Educational Tradition…………..
2. Islamic Educational Tradition…………...
B. Indonesian Educational Traditions
1. The Middle Eastern as Muslim Intellectual
Tradition …………………………………
2. The Influences of Pesantren and the Local
Tradition….................................................
3. Western Universities as another Muslim
Academic Orientation………....................
67
72
77
84
89
96
CHAPTER IV THE ACADEMIC TRADITION OF UIN JAKARTA
A. The Graduate School: A Historical View…….
B. The Graduate School Policies by Periods
1. Graduate Faculty Period (1982-1991)…...
2. Graduate Program Period (1992-2007).....
3. Graduate School Period (2007-2015)……
C. Intellectual ‘Melting-Pot’: The Foundations of
Lecturers’ Collaboration………………..........
106
113
113
116
119
CHAPTER V COLLABORATION BETWEEN WESTERN AND
NON-WESTERN GRADUATES
A. Lecturers’ Perception on Collaboration: Conflict,
Border, and Ideology…………………………
1. Epistemological Dimension…..................
2. Intrapersonal Dimension…………….......
3. Interpersonal Dimension...........................
B. Lecturers’ Collaboration Praxis……………...
1. Developing the Epistemology of
Knowledge……………………………….
2. Reconstructing the Academic Culture…...
3. Accommodating differences……………..
C. Students’ Work as the Product of
Collaboration…………………………………
D. Students’ Opinion about Lecturers’
Collaboration…………………………………
127
128
132
137
146
147
152
159
162
174
CHAPTER VI CONCLUSION
A. Summary……………………………………...
B. Research Implications……………………......
C. Limitations and Possible Further Areas of
Research………………………………………
185
189
190
BIBLIOGRAPHY
GLOSSARY
INDEX
APPENDICES
xv
LIST OF FIGURES
Figure Title of the figure Page
1.1 Numbers of UIN Lecturers According to the
Academic Tradition
6
1.2 Lecturers’ Educational Background (2011-2015) 7
2.1 Factors Influencing Students Participation in Study
Abroad Program
25
2.2 Kolb’s Nine-Region Learning Styles Type Grid 28
2.3 The Work of Identity 34
2.4 Themes of Collaboration Practice 38
2.5 Dimensions of Collaboration and Key Relationships
between them
41
2.6 Collaboration Life Cycle 45
2.7 The Distinction between Cooperative and
Collaborative Learning
46
2.8 Theoretical Framework of the Study 66
4.1 American Melting-Pot 122
5.1 Themes of PhD Dissertations 164
5.2 Students’ Perception on the Influence of Lecturers
toward their work
166
5.3 Students’ Preference on Academic Guidance I 168
5.4 Students’ Preference on Academic Guidance II 173
xvi
LIST OF TABLES
Table Table title Page
1.1 List of Lecturers’ Educational Background 19
2.1 The Distinction between Cognitive and Social
Process
33
2.2 Gardner’s Levers of Change Reflected in Study
Abroad Components
37
2.3 Engle & Engle Study Abroad Program Levels 39
2.4 Approaches to Learning and Studying 50
2.5 Continuum of Micropolitical Processes about
Conflict within Teacher Collaboration
63
4.1 The Changing Name of Graduate Institution 112
5.1 The Distribution of Themes on PhD Dissertations of
the Graduate School UIN Jakarta (2009-2015)
163
5.2 The Themes of PhD Dissertations in accordance with
Academic Supervisors’ Educational Background
167
5.3 Topic Tendency on PhD Dissertations in accordance
with similar Supervisors’ Educational Background
171
xvii
LIST OF ABBREVIATIONS
Abbreviations Indonesia English
IAIN Institut Agama Islam
Negeri
State Institute of Islamic
Studies
IAS Institusi Studi Lanjutan Institute of Advanced
Studies
INIS Indonesia-Belanda dalam
Kajian Islam
Indonesia-Netherlaands
in Islamic Studies
MoNE Kementrian Pendidikan
Nasional
Ministry of National
Education
MoRA Kementrian Agama Ministry of Religious
Affairs
PTAIN Perguruan Tinggi Agama
Islam Negeri
State Islamic Higher
Institution
STAIN Sekolah Tinggi Agama
Islam Negeri
State College of Islamic
Studies
UGM Universitas Gadjah Mada Gadjah Mada University
UIN Universitas Islam Negeri State Islamic University
1
CHAPTER I
INTRODUCTION
A. Background of the Study
East and West has always been seen as a two different entities
which can be identified through its culture, religion, philosophy, even
languages. Generally, the term “East” and “West” dichotomy is the
perceived differences between the Eastern world and Western cultures.
Asian and Islamic nations have been regarded as East, while Australia,
Canada, Europe, New Zealand, Latin America and the United States are
regarded as West, which has been identified differently.1 This great
divide was a man-made; as quoted from Vico’s statement that men make
their own history. “What they can know is what they have made, and
extend it to geography: as both geographical and cultural entities – to
say nothing of history entities – such locales, regions, geographical
sectors as ‘Orient’ and ‘Occident’ ”.2
Due to the fact that the history of East-West dichotomy also
unseparated from the topics of colonialism; after all, nowadays, both
relation have make such connection. East and West become an idea that
has its own tradition of thought and imagery that were given through
reality and it presence for support and to an extent reflect each other.
Although the divide has also been posited as an Islamic “East” versus an
American and European “West”,3 cultural rather than geographical in a
1 See Al Makin, Antara Barat dan Timur: Batasan, Dominasi, Relasi, dan
Globalisasi (Between West and East: Restriction, Domination, Relation and Globalization) (Jakarta: PT Serambi Ilmu Semesta, 2015), 35-36, 50. See also Richard
Nisbett, The Geography of Thought: How Asian and Westerners think differently and why? (New York: The Free Press, 2003), xvi; A. Faruq Nasution, Islam dan Peradaban (Islam and The Civilization) (Jakarta: Dar al Hikmah, 2007), 80, 115.
2 See Giovanni Battista Vico in his magnum opus Scienza Nuova (The New Science, 1725), as cited by Edward Said in his highly influential book, Orientalism. Said
stated that the book was indebted to Vico in which he quoted Vico’s name 13 times. Vico, according to Said, saw the interdependence of human history and cultures as
organically bound together (p.118). See Edward Said Orientalism (New York: Vintage
Books, 1979), 4-5. For further reading, see also Peter Burke, A Social History of Knowledge: from Gutenberg to Diderot (Cambridge: Polity Press, 2000), 204.
3 According to Cox and Marks, the term “West” and “Islam” represent a broad category and unbalanced, which can bring a simplification in understanding this two
terms. Conversely, other scholars argued that opposing these two terms might be work
when the category of comparison has been ascertained. See Caroline Cox and John
Marks, The ‘West’, Islam and Islamism: Is Ideological Islam Compatible with Liberal Democracy? (London: Institute for the Study of Civil Society, 2003), 2. See also C. A.
O. Van Nieuwenhuijze, “Islam and the West: Worlds Apart? A Case of Interactive
Sociocultural Dynamics”, Arabica, T. 42, Fasc. 3 (1995): 380-403,
2
division, the boundaries of East and West are not fixed but diverge based
on the criteria adopted by individuals who used the term. However, with
such varied traditions and experiences, it cannot regard them as monistic
units of analysis.
In terms of education, the differences between East-West can be
seen from variant point of view. From a political side, for instance, a
strong East-West partnership can become a key to promoting intellectual
cooperation and international solidarity. As been pointed out by Power
(2006), by analyzing the educational policy and practices relation
between UNESCO and Eidos, he argued that the partnerships linking
between East-West, North-South; the co-operation and exchanges
within and between regional groupings, alliances between ministries and
institutions facing similar problems, generate more culturally sensitive
indicators for monitoring the quality of education and the impact of IT,
and set tighter ethical standards governing the trade in educational
goods and services in the East-West partnerships.4 Thus, the partnership
was radically rethought by moving away the neo-colonial approach and
towards more genuine partnerships.
Similar to Power, Jian et al., (2010) had also exemplified the
relation within these two entities from a cultural view. Accordingly,
much of literature on East-West educational collaboration focused on
Western teachers’ interaction with Eastern students, or vice versa. By
exploring both relations as a cultural difference, the authors argued that
such collaboration activities between educational institutions are
difficult and require skills to work across cultural divides. Mostly, the
challenge was come from students or teachers that may have
misconceptions about aspects of the other culture that may cause
problems.5 In line with Jian et al., Goodall (2014) argued that cultural
http://www.jstor.org/stable/4057382, (accessed August 27, 2014). See Nicholas Le
Quesne, “Trying to Bridge A Great Divide”,
http://www.time.com/time/magazine/article/0,9171,998765,00.html (accessed February 15, 2015); Akbar Ahmed, “Ibn Khaldun's Understanding of Civilizations and the
Dilemmas of Islam and the West Today”, Vol. 56, No. 1 (Winter, 2002): 20-45, 29;
Chaidar S. Bamualim, et al., Islam and the West: Dialogue of Civilizations in Search of a Peaceful Global Order (Jakarta: Pusat Bahasa dan Budaya UIN Jakarta & Konrad-
Adenauer-Stiftung, 2003), 3, 249; Shahrough Akhavi, “Islam and the West in World History”, Third World Quarterly, Vol. 24, No. 3 (2003): 545-562,
http://www.jstor.org/stable/3993385, (accessed February 11, 2015). 4 Collin Power, “East-West Partnerships: Lessons from UNECSO and Eidos”,
Educational Resources, Policy, and Practices (2006) 5: 255-264, http://link.springer.com/article/10.1007/s10671-006-9013-7 (accessed August 13, 2015).
5 See Hua-Li Jian, et al., “Toward harmonious East–West educational
partnerships: a study of cultural differences between Taiwanese and Norwegian
3
difference is not confined to national boundaries. In terms of learning,
the degree of collectivism or individualism within a society can be
regarded as one of the many significant components of the complex
concept of “culture”.6
As well as Jian et al. and Goodall, Lei Chang (2011)7 and
Palfrayman & McBride (2007)8 strengthen both relations from a
psychological outlook. Accordingly, historical and contemporary
evidence from multiple sources concluded the favoring social learning in
the East and individual learning in the West. Corresponding to these
different adaptive strategies, East–West differences stem from learning
styles that differ between copying and rote memorization, on the one
hand, and critical thinking and innovative problem solving, on the other
hand. Hence, these primary cultural differences are correlated with such
personality attributes as conformity, compliance, and independence that
serve to facilitate both learning styles. These conditions illustrated that
East-West encounter can be highlight as a unique phenomenon by
placing both as a symbolic interactionism; a socio-psychological
perspective on the idea of the self and its interaction with the others.9 As an academic tradition, the East-West, or well known as
Western and non-Western educational tradition; have its own
distinctive; i.e. the educational setting, including methodology of
teaching, curriculum, styles of teaching and learning; epistemology of
knowledge, cultural background, and so forth. What should be stressed
beyond those distinctive are these traditions were constructed from
different paradigm with an interconnected history. As an illustration, by
quoting Seeley’s statement, “the study of education should begin with
engineering students”, Asia Pacific Education Review (2010): 585–595,
https://www.hioa.no/eng/employee/hualiji, (accessed August 15, 2015). 6 See Helen Goodall, “Middle East meets West: Negotiating Cultural
Difference in International Educational Encounters”, International Review of Education, (2014): 603–617, http://link.springer.com/article/10.1007%252Fs11159-014-9423-3,
(accessed August 13, 2015). 7 See Lei Chang, et al., “Cultural Adaptations to Environmental Variability:
An Evolutionary Account of East–West Differences”, Education Psychology Review, (2011): 99–129, http://onlinelibrary.wiley.com/doi/10.1525/aa.2001.103.4.968/full, (accessed August 13, 2015).
8 See David Palfrayman & Dawn Lorraine McBride (ed.), Learning and Teaching across Cultures in Higher Education (New York: Palgrave Macmillan, 2007).
9 For further reading, see Peter Burke and Jan E. Stets, Identity Theory (New York: Oxford University Press, 2009), 9-17. See also Richard West, & Lynn Turner,
Understanding Interpersonal Communication: Making Choices in Changing Times
(Boston: Wadsworth Cengage Learning, 2008), 145.
4
its history”;10 it can be traced that the intellectual foundation of Western
tradition has a relation with Islam. Although Islam is not really ‘non-
Western’11 in the same as the other societies and religions, the history
shows much of what has been considering being the basis for the
Western tradition from the period of classical antiquity was preserved
not in the West, but rather by Islamic scholars in the Middle Ages.12
However, the Islamic educational tradition, with its own characteristics,
is as old as Islam itself; whereas its history shows conceptual,
ideological, and structural diversification. It is an unfolding journey of
continuity and change, adaptation and self-regeneration.
In the Indonesian case, both traditions were developed in such
different way. From its early period, the non-Western educational
tradition or later identified as Islamic tradition at both the socio-cultural
and intellectual levels, has a relation with the Middle East; with
H}aramayn (Mecca and Medina) and Cairo as the main places to gain
knowledge for the Indonesian Muslims.13 On the contrary, the Western
educational system has been adopted during the period of Dutch
colonialism which introduces the modern systems of education.
Additionally, as a local academic tradition, the pesantren with its own
characteristic later on contributed well to the educational development
as the indigenous Islamic education center in Indonesia. By result, what
has been developed in Indonesian educational systems cannot be
separated from these traditions. This will be discussed further in the
following chapter.
10 Accordingly, the history of education begins with the childhood of the race,
and traces its intellectual development step by step to the present time. As such history
is academic in character, and furnishes information concerning the educational systems, methods, theories, and practices of the past; it should be placed early in the professional
pedagogical course, to serve as the foundation for an improved educational science which
profits by the experience of mankind. For further reading, see Levi Seeley, History of Education (New York: American Book Company, 2009), 11-12.
11 Several work explicitly categorized Islam as one of non-Western educational
tradition. Accordingly, the Muslim educational heritage is similarly excluded in large
part from Western histories of educational thought and practice, and so its inclusion is
certainly defensible. See Timothy Reagan, Non-Western Educational Traditions: Indigenous Approaches to Educational Thought and Practice (New Jersey: Lawrance Erlbaum Associates Inc., 2005), 217. See also Levi Seeley, History of Education, 77.
12 Gary B. Fergren (ed.), The History of Science and Religion in the Western Tradition (New York: Garland Publishing Inc., 2000), 283.
13 Azyumardi Azra, The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian and Middle Eastern ‘Ulama’ in the Seventeenth and Eighteenth Century (Cross Nest, Anst; Honolulu: Leiden: Asian Studies Association of
Australia (AAAS), 2004), 1-4.
5
Recently, as Islamic studies had been ‘globalized’,14 it is clear
that the educational networks and scholarly pilgrimages in Islamic
studies are also changing significantly. For some years, the universities
of McGill, Temple, Leiden, Chicago, and the Australian National
University have been competing with the traditional centers of Islamic
Studies, such as Al-Azhar, Umm Quro Mecca, or the Islamic University
of Medina, for influence over a much broader field of Islamic studies.
Globalization has given unprecedented opportunities to greater numbers
of young intellectual Muslims to study overseas than ever before,
whether it is in the Middle East, Iran, South Asia, Europe, the UK,
North America, or Australia. Student mobility, scholarly exchange,
international conferences, joint research projects, the setting-up of
Islamic studies centers in Western universities, international
benchmarking and quality assurance among universities in Muslim
countries, the increasing use of English as a medium of academic
discourse, and not least of all the communicative revolution made
possible by the internet and email, are all impacting upon the nature of
the Islamic studies. The major theoretical questions that can be raised
are: how do Western and non-Western graduates develop the Islamic
studies in particular related with the Indonesian context? This issue can
be specified by questioning, how do Western and non-Western graduates
accommodate the differences since the respective universities have
different academic traditions? How do they deal with diversities? What
exactly are the results of these collaborations?
I assumed that what can be emphasized from the phenomenon of
learning Islamic studies abroad is mostly the Indonesian Muslim
students who graduated from the Western and Eastern academic
tradition have been trained earlier in pesantren,15 as their local academic
tradition. Several works pointed out that the santris who pursue their
graduate degree abroad have contributed much, particularly in the
14 Kamaruzzaman Bustaman, “Introduction”, in Kamaruzzaman Bustamam
Ahmad & Patrick Jory (eds.), Islamic Studies and Islamic Education in Contemporary Southeast Asia (Kuala Lumpur: Yayasan Ilmuwan, 2011), vi.
15 Several impression have been transcribed according to this situation. For
example, see the works by Yudian W. Asmin (ed.), Pengalaman Belajar Islam di Kanada (The Experiences of Learning Islam in Canada) (Montreal-Yogyakarta: PERMIKA and Titian Ilahi Press, 1997); Deddy Mulyana (ed.), Menjadi Santri di Luar Negeri (Become a Santri Abroad) (Bandung: Remaja Rosdakarya, 1997); Sumanto al-Qurtuby, et al., (eds.)
Berguru ke Kiai Bule: Serba Serbi Kehidupan Santri di Barat (Learn from the White Kyai: Stories of Santri’s Life in the West) (Jakarta: Noura Books, 2013); Komarudin Hidayat (ed.), Dari Pesantren untuk Dunia: Kisah-Kisah Inspiratif Kaum Santri (From Pesantren to the World: Inspiring Stories from the Santris) (Jakarta: PPIM & Prenada
Media Group, 2016).
6
Indonesian Islam studies.16 Without neglecting the role of local
graduates, this study will focus on lecturers’ educational background at
the Graduate School Syarif Hidayatullah State Islamic University (UIN),
Jakarta.
As far as concerned, plurality in academic tradition for the UIN
cases had been constructed for the past decades. The phenomenon of
diversity that occurs at the Graduate School UIN Jakarta can be noticed
from its academic community; whether it comes from different social or
religious organizations, educational background, cultural or ethnicity,
different countries or even religions. Hence, as a unique institution
which produces a distinct tradition of Islamic studies, the UIN provide
lecturers with different scholarly tradition; either graduated from the
Eastern, Western or local universities. Based on my preliminary research,
the Graduate School lecturers developed by an equal tradition between
Western and non-Western academic tradition. From 36 different
universities, Figure 1.1 shows that 18 (50%) proceeded with Western
tradition; 10 (28%) proceeded with Eastern tradition and 8 (22%)
proceeded with local tradition (non-Western tradition).17
16 A study by Mochtar concluded that the Indonesian Islam Studies was one of
INIS’s works which contributed by Indonesia-Netherlands’s cooperation. For further
reading, see Afandi Mochtar, “Sumbangan Kerjasama Indonesia-Belanda Pascakolonial
dalam Bidang Kajian Islam di Indonesia (The Contribution of Indonesia-Netherlands Postcolonial Cooperation in the field of Islamic Studies in Indonesia)”, PhD Dissertation,
Jakarta: Graduate School Syarif Hidayatullah State Islamic University (UIN), 2008, 193,
261. Similarly, Arif discovered that the works of McGill students have contributed
much, particularly in the Indonesian Islam studies by introducing sosio-historical
approaches to the study of Islam as developed in Western academic circles. See Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and History in the Works
of McGill Students”, Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and
History in the Works of McGill Students”, Master Thesis, Jakarta: Graduate School
Syarif Hidayatullah State Islamic University (UIN), 2006, 59-74, 99. 17 See “Sekolah Pascasarjana UIN Jakarta 2007-2015 (The Graduate School
UIN Jakarta 2007-2015)”, (Jakarta: Sekolah Pascasarjana UIN Syarif Hidayatullah
Jakarta, 2015), 59-80.
50%50%
Figure 1.1
Numbers of UIN Lecturers according to
the Academic Tradition
Western Tradition Non Western Tradition
7
Beside the academic traditions, referred to the number of
lecturers’ educational background according to the universities, it was
indicated that the Graduate School lecturers tend to complete their
graduate degree with Western universities. Figure 1.2 displays the
number from total 30 lecturers; 12 (40%) graduated from Western
universities; 11 (37%) graduated from Eastern universities; and 7 (23%)
graduated from the local universities (Islamic and non-Islamic
universities).18
However, being educated by similar tradition does not mean will
produce a similar intellectual propensity among learners. This
assumption based on numerous studies. Abaza (1991, 2006), for
instance, concluded that the flow of Indonesian students at Al-Azhar,
Cairo can be categorized into different thinker; a modernist or
fundamentalist, which depends on the historical periods; i.e. the colonial
period, the postcolonial period, and the seventies and eighties.19
Similarly, Subhan (2000) discovered three intellectual tendencies among
Cairo’s graduates in respond to modernization. By analyzing three Al-
Azhar’s graduates; who are also IAIN lecturers in the past, Subhan
concluded that according to the life history and the works of Al-Azhar’s
graduates, it seems that all of the three thinkers developed the different
characteristic of thoughts; i.e. scripturalist, liberal and conservative.20
For the Western tradition, the intellectual tendency of graduates can be
analyzed from how Islamic Studies program was organized, as been
18 See “Sekolah Pascasarjana UIN Jakarta 2007-2015 (The Graduate School
UIN Jakarta 2007-2015)”, 59-80. 19 See Mona Abaza, Islamic Education Perception and Exchanges: Indonesian
Students in Cairo (Paris: Cahier d’Archipel, 1991), 73-74; and “Indonesia Azharites”,
Sojourn 18-1, (2006): 139-153. 20 See Arief Subhan, “Respon Alumni Timur Tengah terhadap Modernisasi:
Studi Kasus Alumni Al-Azhar di Indonesia Orde Baru (The Response of Middle East’s Alumni on Modernization: A Case Study of Al-Azhar Alumni in Indonesia’s New
Oder)”, Master Thesis, Jakarta: Graduate School Syarif Hidayatullah State Islamic
University (UIN), 2000, 164.
40%
37%
23%
Figure 1.2
Lecturers' Educational Background 2011-2015 (%)
Western Graduates Eastern Graduates Local Graduates
8
illustrated by Mudzhar (2003)21 and Nanji (2003)22 who shows that the
Islamic studies program was offered variably in the Western
Universities.
Thus, besides having a different educational tradition, the UIN
lecturers also have different intellectual trends. Practically, it will
impact to the styles of lecturing, since the Graduate School adopt a team
teaching system.23 For example, the result of my observation shows the
team teaching in each course consists 5-7 lecturers in accordance with
the academic background, respectively. Such differences will certainly
have an impact on lecture system notably on students in mastering
theories. Moreover, the academic culture of the Graduate School had
gathered students from different disciplines in one room, in which
Doctoral and Master candidates received the same lecture material, with
different loads of credits.24 Indeed, the other Islamic university in
Indonesia also provide lecturers with different academic background
with different intellectual propensity as well as UIN Jakarta. However,
the form of collaboration is certainly different in terms of the result of
collaboration. In other words, with different academic culture,25 each
21 See M. Atho Mudzhar, “Islamic Studies in Indonesia in the Making,” in
Islam and Islamic Law in Indonesia: A Socio-Historical Approach (Jakarta: Religious Research and Development, and Training, Ministry of Religious Affairs Republic of
Indonesia, 2003), 84-85. 22 See Azim Nanji (ed.), Peta Studi Islam: Orientalisme dan Arah Baru Kajian
Islam di Barat (Mapping Islamic Studies: Orientalism and the New Direction of Islamic Studies in the West), Muamirotun (trans.) (Yogyakarta: Fajar Pustaka Baru, 2003).
23 According to the academic guidelines, the team teaching system was
implemented in the UIN curriculum in order to give students wider insight in Islamic
Studies according to their interests, respectively. See “Pedoman Akademik Program
Magister dan Doktor Pengkajian Islam (Academic Guidelines for Master and Doctoral Islamic Studies Program) (2011-2015),” (Jakarta: Sekolah Pascasarjana UIN Syarif
Hidayatullah Jakarta, 2011), 55. See also Dede Rosyada, “Integrasi Sains dan Agama:
Peran Team Teaching (The Integration of Science and Religion: the Role of Team
Teaching)” in Islam dan Science: Upaya Pengintegrasian Islam dan Ilmu Pengetahuan di Indonesia (Jakarta: RM Books, 2016), 65-72.
24 See “Pedoman Akademik Program Magister dan Doktor Pengkajian Islam
(Academic Guidelines for Master and Doctoral Islamic Studies Program) (2011-2015)”,
19. 25 See Lei Chang, et al., “Cultural Adaptations to Environmental Variability:
An Evolutionary Account of East–West Differences”, Education Psychology Review, (2011): 99–129, in http://onlinelibrary.wiley.com/doi/10.1525/aa.2001.103.4.968/full,
(accessed August 13, 2015). See also Rasmianto Cholid, “Pembaharuan Pendidikan
Tinggi Islam: Studi tentang Perubahan Konsep, Institusi, Budaya Pendidikan di Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta dan Universitas Islam Negeri
(UIN) Malang (The Renewal of Islamic Higher Education: Study on the Evolution of
Concepts, Institutions and the Academic Culture of UIN Jakarta and UIN Malang,” PhD
9
university will employed the different model of team teaching as well as
understanding the concept of integration of knowledge26 which adopted
by respective universities, and it have influences to the product which
will become the result of lecturers collaboration. Hence, based on these
situations, a research will be conducted in order in order to see the works
of the Graduate School lecturers in accommodating such differences.
B. Research Problem
1. Problem Identification
The study intends to investigate several problems due to the
fact that Indonesia was developed and constructed by different
scholarly tradition. Specifically, this study attempts to look for
answers to several problems that can be identified, as follows.
a. The Indonesian State Islamic University (UIN) was constructed
by varied educational tradition; derived from pesantren tradition,
originated from the Middle Eastern universities, and developed
with the Western tradition. With this different scholarly
tradition, what might be the outcome of the collaboration was
still in questions.
b. The Graduate School provides lecturers with different
intellectual propensity. The collaboration concept which
employed in the university still be question, either by design or
by natural/accident.
c. The different scholarly academic tradition will produce varied
outcome. With this statement, it is assumed will bring conflict
amid academic community. How lecturers deal with differences
were still in questions.
d. The academic culture of Graduate School had gathered students
from different disciplines in one room, in which doctoral and
master candidates received the same lecture material, with
different loads of credits. This will be different with other
university which does not apply the similar academic culture.
Dissertation, in http://library.sunanampel.ac.id/media.php?module=detailberita&id=144,
(accessed September 16, 2015). 26 From the result of Consortium on Field Studies which is held by UIN Sunan
Gunung Djati Bandung, it demonstrates that each UIN in Indonesia provide its own
concept on integration of sciences. For example, they depict it with ‘spider webs’ (UIN
Yogyakarta), ‘the cell of fir tree’ (UIN Makassar), ‘a tree of knowledge’ (UIN Malang),
and so forth. For further reading, see Consortium of Field Studies UIN Sunan Gunung Djati Bandung. Pengembangan Pendidikan Tinggi Dalam Perspektif Wahyu Memandu Ilmu (The Higher Education’s Development in the Perspective of Revelation) (Bandung:
Gunung Djati Press, 2008).
10
2. Scope and Limitation
Due to limited time, the study should be considered in view
of some limitations. Firstly, participants may not be representative
of all UIN lecturers. The study focused on lecturers who pursue their
graduate degree abroad and works as lecturers of Graduate School
UIN Syarif Hidayatullah Jakarta within the period of 1982-2014, and
still active on the period of 2014-2015. Secondly, the study was
limited to 10 lecturers only, based on criteria as a pesantren and
IAIN/UIN graduates. Thirdly, the description of students’ opinion
are included with such limitation, particularly students from the
academic year 2007-2008 until 2014-2015. Future research may
include larger sample of lecturers and students with different
educational background, which may provide different perspectives in
collaboration with diversity.
3. Research Questions
To be clear, this study was conducted in order to provide an
answer toward how lecturers deal with differences since they were
shaped by varied academic traditions. Specifically, the main
question for the research is: how do lecturers deal with differences,
in terms of different educational backgrounds?
Seeking to answer the main question of the study, I deal
with two important minor questions which are needed to develop an
argument that answers the main question. The following questions
were addressed:
a. How do lecturers collaborate in order to create similar vision to
develop the Graduate School?
b. To what extent does the collaboration of lecturers influence
students’ work?
C. Research Objectives
Relevant to the questions raised, the objectives of this study are:
a. To understand lecturers’ collaboration in constructing similar
vision to develop the UIN.
b. To identify the influences of lecturers’ collaboration on
students’ work.
D. Potential Significance
In order to fill such gap about understanding lecturers’
collaboration with a different intellectual tendency, this study has
numerous significances. First, empirical scientific investigation on
11
students’ opinion regarding lecturers’ collaboration is not a relatively
recent phenomenon. But much of studies conducted on UIN have greatly
focused only on the history, curriculum or the academic culture,
respectively. There was little touch on social and cultural implication of
lecturers’ collaboration on students’ work. This study, however, put
emphasis merely on the works of UIN lecturers according to their variant
educational background.
Second, in fact that mostly lecturers graduated from pesantren,
however, some Indonesian Muslims criticize UIN as a ‘liberal’
institution which in the end will harm Islam and Muslims.27 By initiating
the different approaches to the Islamic studies in UIN, some Muslims
argued that what can be learned from Western universities is only an
‘orientalist’ approach. The question that they raised is how Islam can be
studied from the West since Western countries do not have an Islamic
tradition comparable to Middle Eastern countries. This debate
demonstrates the existence of differing opinions regarding the UIN’s
status as either a religious or an academic institution. Regarding to this
polemics, therefore, this study will give a different view about the
intellectual meeting and melting pot in UIN Jakarta from the lecturers’
work.
Third, another significant aspect of this research is to understand
the fruit of changing orientation of Islamic studies in UIN. Controversy
over the orientation of Islamic studies has colored the academic tradition
of Islam since the IAIN’s. If previously the orientation of Islamic studies
was by and large taken from the great tradition of Middle Eastern
universities, the new orientation of Islamic studies in Indonesia has
come from the Western universities. Although the new orientation of
Islamic studies leans more toward that of Western universities, it has not
diminished the desire of Indonesian Muslim students to study at Middle
Eastern universities. Therefore, from these different graduates’
tendency, what might be the product will be discussed in this research.
Finally, this study does not pay attention toward the
professionalism of lecturers in general, but more focus on lecturers’
collaboration in a different academic tradition and their contribution to
the study of Indonesian Islam. Furthermore, this research will provide
additional important information and resources for the other researchers
27 From more information, see the works of Adian Husaini, Hegemoni Kristen-
Barat dalam Studi Islam di Perguruan Tinggi (The Christian-Western Hegemony in Islamic Studies at Higher Institution) (Jakarta: Gema Insani Press, 2006). See also Virus Liberalisme di Perguruan Tinggi Islam (Liberalism Virus in the Islamic University) (Jakarta: Gema Insani Press, 2006).
12
and academicians that are useful to describe a different outlook from the
Graduate School UIN Jakarta.
E. Review of Previous Research
As mentioned previously, several studies have done by many
scholars and researchers in order to describe the term “East” and “West”
in an educational context from variant approaches. However, practically
it does not include any explanation about how graduates with a different
educational background deal with such differences within them.
While talking about the term “East” and “West”, in the
Indonesian case, what is usually discussed are the differences between
these Western and non-Western graduates who have completed abroad is
in the way they approach Islam as the object of their study. Azra (1994),
for instance, has specifically pointed out both relations by analyzing how
Islamic studies were offered and learned differently in the Western and
Eastern Universities.28 In line with Azra, Mahendra (1994) remarked
those relations by investigating the significance of both orientations as
an effort to solve contemporary issues while doing real actions.29 Indeed,
in the 1990s, studies about graduates have been dominated by clarifying
how the Western and Middle Eastern universities approach Islam.
However, those articles have not examined the fruit of changing
orientation in combining both approaches, particularly from the
students’ work.
To the best of my observation, few researches have revealed the
works of Western and non-Western graduates. A study by Lukito (2003),
for instance, observes the personal-theoretical attitudes of Indonesian
students at McGill University in their study of Islam. Based on his
personal experience and participant observation among his fellow, he
found that Indonesian Muslim students are not a monolithic entity with
a homogenous perspective about Islam.30 Unfortunately, he does not go
any further to examine the academic discourse of Islam produced by
28 See Azyumardi Azra, “Studi Islam di Timur dan Barat: Pengalaman Selintas
(Islamic Studies in the East and West: A Glimpse Experience)”, Ulumul Qur’an, Vol. 5,
No. 3 (1994): 4-11. 29 See Yusril Ihza Mahendra, “Studi Islam di Timur dan Barat: Pengaruhnya
terhadap Pemikiran Islam di Indonesia” (Islamic Studies in the East and West: Its Influence on the Islamic Thought in Indonesia), Ulumul Qur’an, Vol. 5, No. 3 (1994): 12-
19. 30 See Ratno Lukito, “Indonesian Muslim Students Studying Islam in the West:
Local and International Perspectives”. A paper presented at YCAR (York Center for Asian Research) Workshop on Transnational Religious Identities and Politics, 23-24
October 2003, http://www.yorku.ca/ycar/trips/TRIPs%20Program.html (accessed March
18, 2015).
13
these students. Similarly, a report regarding to the impact of Indonesian-
Netherlands cooperation to the alumni has been published by the
Department of Religious Affairs.31 Though there is no serious analysis
regarding to how students work together in diversity or even how is their
contribution to the study of Indonesian Islam.
Dissimilar from the report, a study by Arif (2006) explored
more regarding to the works of McGill students and their contribution to
the study of Indonesian Islam.32 In this work, the author has completely
described the relation within alumni. However, this work has just focus
on one side, as the Indonesian Muslim student in the Western
educational tradition. It does not contain any explanation regarding to
students with non-Western educational tradition. Alike Arif, a study by
Mochtar (2008) demonstrated the the contribution of Indonesia-
Netherlands cooperation in the field of Islamic studies.33 The author
classified the works according to the INIS publications and other
academic works of those who participating in the program and the Dutch
scholars. The Master and Doctoral theses which is submitted to the
Leiden University and Indoensian institution were also included.
Nonetheless, this study does not go any further to look of Western
graduates in collaborating the work with the non-Western graduates.
By regard to UIN tradition, Institute of Advance Studies (IAS)
UIN Syarif Hidayatullah Jakarta demonstrated the plurality in UIN
tradition.34 This research was performed in order to evaluate students’
responses according to their recognition about the concept of integration
31 Center for the Study of Islam and Society (CENSIS) in cooperation with
Directorate for the Development of Islamic Higher Learning Institutions, Department of
Religious Affairs, “Research on the Role of the McGill University Islamic Studies
Alumni in Academics, Bureaucracy, and Society,” Jakarta, 1996. 32 See Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and
History in the Works of McGill Students”, Master Thesis, Jakarta: Graduate School
Syarif Hidayatullah State Islamic University (UIN), 2006. 33 See Afandi Mochtar, ”Sumbangan Kerjasama Indonesia-Belanda
Pascakolonial dalam Bidang Kajian Islam di Indonesia (The Contribution of Indonesia-
Netherlands Postcolonial Cooperation in the field of Islamic Studies in Indonesia)”,
Ph.D. Dissertation, Jakarta: Graduate School Syarif Hidayatullah State Islamic
University (UIN), 2008. 34 See “Data Evaluasi Dosen, Karyawan dan Lembaga Program Pascasarjana
UIN Syarif Hidayatullah Jakarta Semester Ganjil 2005-2006 (Data Evaluation on
Lecturers, Employees and Institutions of Postgraduate Program Syarif Hidayatullah UIN
Jakarta Odd Semester 2005-2006)”; and “Data Evaluasi Mahasiswa terhadap Kinerja
Dosen Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta Semester Genap 2007-2008 (Data of Students’ Evaluation on Lecturers’ Performance of Graduate School
Syarif Hidayatullah UIN Jakarta Even Semester 2007-2008)”, Institute of Advance
Studies UIN Syarif Hidayatullah Jakarta.
14
of knowledge. Several questionnaires had been distributed to all UIN
students from the academic year of 2005-2006 and 2007-2008.
Accordingly, it was an open question which asked about students’
background in terms of religious affiliation or organization, where did
they perform their BA and Master, their opinion about lecturers from
Western of Eastern graduates, what do they read, and other questions
with the intention of understanding students’ perception.35 However,
this research only focuses on students’ opinion without asking further
how do they works with differences, particularly in consider with
lecturers’ educational background.
Another relevant study regarding to the UIN tradition was
written by Sari (2015) in her dissertation which has been published
recently. The author concluded that the reality construction of an open-
mindedness in the academic community of UIN was developed through
an integrated system of learning from various areas of expertise and
approaches.36 Unfortunately, this research much focuses on students and
alumni’s perceptions without analyzing how do they works with
differences, particularly with varian educational background within.
Additionally, in regard with lecturers’ collaboration, numerous
studies have done by many scholars and researchers. For instance, a
study by Graham (2007),37 has reported the result of professional
35 In order to gain more information concerning the result of the study, I
explored deeper by interviewing several members from IAS. Haula Noor informed that IAS had conducted research twice at the Research Institution and Community Service
(LP2M) UIN Jakarta; on the program of religious and non-religious studies, and on the
integration of sciences in UIN. The last research have contents about lecturers
educational background (interviewed March 21, 2016 at 15.47 pm). However, Windy
Triana notified that the discussion about lecturers diverse background was provided in order to support the mission of integration, and it does not specifically examine the
educational background of the lecturers (interviewed March 22, 2016 at 10.56 am). To
sum, Fuad Jabali remarked that basically the result shows that between a cross academic
tradition, it has been defined variously. Academic tradition has been seen as a way of legitimizing religious position versus academic tradition as a way to question the
religious traditions. The western graduates were tending to be ideological, critical and
inclusive; while the eastern graduates are more exclusive with a closed ideological
thought. “It was an open question and delivered to the students. They can answer or do
whatever they want. And when we calculate the answer, this is the tendency.” (interviewed February 05, 2016 at 10.00 am).
36 See Ramadhani Mustika Sari, Toleransi pada Masyarakat Akademik; Studi Kasus di SPs UIN Syarif Hidayatullah Jakarta (Tolerance in the Academic Society: Case
Studies at the Graduate School Syarif Hidayatullah State Islamic University Jakarta) (Tangerang Selatan: Young Progressive Muslim, 2015).
37 See Parry Graham, “Improving Teacher Effectiveness through Structured
Collaboration: A Case Study of a Professional Learning Community”, Research in
15
learning community activities which had potential to achieve significant
improvements in teaching effectiveness, which depended on a number of
factors. By similar, a study by Adams & Mix (2014),38 has examined the
collaborative effort of teacher educators in changing the culture of
university through a cross-disciplinary faculty partnership, as an attempt
to improve the teaching and learning in liberal arts universities. For a
smaller scale, a study by Arrington & Cohen (2015)39 analyzed the work
of two professors from two disciplines – education and sociology – on
conducting cross-disciplinary Scholarship of Teaching and Learning
(SoTL) research at a course level. Last but not least, a study by Thomas-
Ruzic & Prudencio (2015)40 focused on an ongoing international
collaboration between two large public universities, through projects in
program development, faculty exchange, graduate student or teacher
field experiences, student mentoring and joint research in the area of
foreign language teaching and teacher development. Consideration of the
study is given to ways in which collaborating across geopolitical and
cultural boundaries are complex and networks can contribute to teacher
learning. Hence, from numerous studies of collaborative efforts, those
studies does not specified any explanation about how lecturers with
different academic background deal with differences among them.
To sum up, based on several references, the position of this
study will become a complement of the researches over, which gives the
new perspective in assess the diversity of the academic culture in one of
the Islamic universities in Indonesia. The above description emphasizes
that this study is different from the existing work.
Middle Level Education, Vol. 31, No. 1 (2007): 1-18, in
http://www.tandfonline.com./loi/umle20 (accessed December 20, 2015). 38 See Susan R. Adams & Elizabeth K. Mix, “Taking the Lead in Faculty
Development: Teacher Educators Changing the Culture of University Faculty Development through Collaboration”, AILACTE Journal, Vol. X, (2014): 37-56, in
http://files.eric.ed.gov/fulltext/EJ1052572.pdf, (accessed March 15, 2016). 39 See Nancy McBride Arrington & Adrienne Cohen, “Enhancing the
Scholarship of Teaching and Learning through Micro-Level Collaboration Across Two
Disciplines,” International Journal of Teaching and Learning in Higher Education, Vol. 27, No. 2, (2015): 194-203, in http://files.eric.ed.gov/fulltext/EJ1082879.pdf, (accessed
March 15, 2016). 40 See Maria Thomas-Ruzic & Fatima Encinas Prudencio, “North-South
Collaborations: Learning from a Decade of Intercultural Experiences for Teachers and Faculty in one Mexican and US University Partnership,” International Journal of Teaching and Learning in Higher Education, Vol. 27, No. 3, (2015): 382-392, in
http://files.eric.ed.gov/fulltext/EJ1093741.pdf, (accessed March 15, 2016).
16
F. Research Methodology
This research is a case study which focuses on the observation
toward the ideas and practices on the Graduate School lecturers in terms
of work together in diversity. The writer shall, therefore, explain briefly
how this study is written and organized. The study used a qualitative
method; a method that uses the natural setting as the direct source of
data and the researcher as the key instrument. About qualitative method,
Slavin (2007) illustrates that:
“In education, the qualitative researcher’s plans evolve as she learns
about the setting and subjects. The researcher involves much more
than sitting around in schools or classrooms taking notes. Whenever
possible, qualitative researchers go to the particular setting under
study because they are concerned with context. They feel that action
and interaction can best be understood when observed in the setting in
which they occur. The setting is best understood in the context of the
history of the institutions and communities of which they are a
part.”41
In line with Slavin, Rossman & Rallis (1998) argued that during
the research, a qualitative researcher will be involved in diverse and
multifaceted interactions with research participants, implying that the
knowledge built is basically interpretive. “The researcher makes
meaning (interprets) what he learns as he goes along. Data are filtered
through the researcher’s own unique ways of seeing the world – his lens
or worldview”.42 This implies that qualitative researchers have to
“explicitly identify their biases, values, and personal interest about their
research topic and process”.43
Follow those statements, I willing to identify the biases, values,
and personal interest about the research topic and process. Regarding to
the East-West relationships, this study intended to see the works of
lecturers in accommodating differences amid academic community.
Studies on the influence of two group of scholars, Western and non-
Western graduates; to the development of Indonesian Islam was
intensely reported by the journal of Ulumul Qur’an (in particular volume
V, number 3, published 1994). However, by quoting Azra’s statement,
41 Robert E. Slavin, Educational Research in an age of Accountability (Boston:
Pearson Education, Inc., 2007), 122. 42 Gretchen B. Rossman and Sharon F. Rallis, Learning in the Field: An
Introduction to Qualitative Research (Thousand Oaks: Sage Publications, 1998), 26. 43 John W. Creswell, Research Design: Qualitative, Quantitative and Mixed
Method Approaches (4th edition) (Thousand Oaks: Sage Publications, 2014), 237.
17
“the debate of these issues often based on common sense and sentimen
of each group rather than an academic and scientific study;”44 this study
conducted to grasp the East-West graduates nowadays from the author’s
point of view.
As for information, although hold an identity as a foreign
student, I was brought up in Indonesia and stay longer rather than my
national country, Singapore. Having left and distanced myself from the
Singapore academic culture for some years makes me able to take a
somewhat critical perspective on the development of Islamic higher
education in Singapore and Indonesian cases. I develop with the
pesantren tradition and never experience any academic tradition of
Singapore universities. This need to be delivered as an attempt to avoid
the subjectivity on research, in which the author was a student in the
similar university with the object of the research.
From this identification, by practical, this study have combined
theoretical and empirical investigations. Bibliographical or library
research is carried out by surveying a number of relevant libraries from
which, books, articles, academic theses, research reports containing early
findings are acquired. The empirical investigations developed from the
triangulation technique,45 in order to ensure the validity of data between
field data and documents, with explanations as follows.
1. Naturalistic Observation
The study used a participant observation technique, in which the
observer takes part in the activities of the subjects. The main data for the
study is amassed from an intensive fieldwork that took place over a
period of one year, between April 1st, 2015 and April 30th, 2016.
In the fieldwork, I focused on observing lecturers’ styles of
teaching and the students’ responses. At the first phase, I observed that
the academic culture of UIN had gathered students from different
disciplines in one room, in which doctoral and master candidates
received the same lecture material, with different loads of credits.
Furthermore, the class was carried with a team teaching system, which
consists of 5-7 lecturers in accordance with the academic background,
44 Azyumardi Azra, “Melacak Pengaruh dan Pergeseran Orientasi Tamatan
Kairo (Discovering the Influences and Changing Orientation of Cairo Graduates),”
Studia Islamika, Vol. 2, No. 3 (1995): 199-218,
http://www.journal.uinjkt.ac.id/index.php/studia-islamika/article/view/832, (accessed
August 22, 2015). 45 Triangulation is a most important concept in qualitative research, which
means supporting conclusions with evidence from different sources. See Robert E.
Slavin, Educational Research in an age of Accountability, 133-4.
18
respectively; either Eastern, Western or local graduates. While the task
results later was vary, in this phase, I presumed that there is an impact
between lecturers’ collaboration on students’ work.
2. Open-ended Interview
On the second phase, I started to gathered information regarding
to lecturers’ educational background. The data was gain from the Record
Centre of UIN Jakarta. As a result, the data shows that only 30 lecturers
who active in between 2014-2015,46 with variant educational
background. The table 1.1 illustrates this explanation.
Table 1.1
List of Lecturers’ Educational Background
No
. Name G
Educational Backgound Expertise
S1 S2 S3
1. Asep Saepudin
Jahar
M IAIN Jakarta McGill
University
Canada
Leipzig
University,
Germany
Islamic Law
2. Fuad Jabali M IAIN Jakarta University of
London, UK
McGill
University
Canada
The History of
Islamic
Civilization
3. Muhammad
Zuhdi
M IAIN Jakarta University of
New South
Wales,
Australia
McGill
University,
Canada
Education
4. Muhbib A.
Wahab
M IAIN Jakarta IAIN Jakarta IAIN Jakarta Arabic
Language
Education
5. Murodi M IAIN Jakarta IAIN Jakarta IAIN Jakarta The History of
Islamic
Civilization
6. Oman
Fathurahman
M IAIN Jakarta University of
Indonesia
University of
Indonesia
Philology
7. Sudarnoto A.
Hakim
M IAIN Jakarta McGill
University
Canada
UIN Jakarta The History of
Islamic
Civilization
8. Sukron Kamil M IAIN Jakarta UIN Jakarta UIN Jakarta Arabic
Language and
Literature
9. Suparto M IAIN
Semarang
Flinders
University,
Australia
Flinders
University,
Australia
Sociology of
Education
10. Yunasril Ali M IAIN Padang IAIN Jakarta IAIN Jakarta Islamic
Mysticism
46The total number of UIN lecturers was 86 person. But from the last survey, it
shows that the total amount was 30 person. Therefore, this research will focus on
lecturers who still active until 2015.
19
11. Yusuf Rahman M IAIN Jakarta McGill
University
Canada
McGill
University
Canada
Quranic
Exegesis
12. Abdul Mujib M IAIN
Malang
IAIN Imam
Bonjol Padang;
UPI
UIN Jakarta Islamic
Psychology
13. Andi Faisal
Bakti
M IAIN
Makassar
McGill
University,
Canada
Universite du
Quebec A
Montreal,
Canada
Communi-
cation
14. Huzaemah T.
Yanggo
F Islamic
University
Al-Khairaat,
Palu
Al-Azhar
University,
Cairo
Al-Azhar
University,
Cairo
Islamic
Jurisprudence
Comparison
15. Ahmad Rodoni M Trisakti
University
UGM National
University of
Malaysia
Financial
Management
16. Ahmad Thib
Raya
M IAIN
Makassar
IAIN Jakarta IAIN Jakarta Tafseer and
Arabic
language
17. Abuddin Nata M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic
Education
18. Amany B.
Lubis
F Al-Azhar
University
Cairo
IAIN Jakarta IAIN Jakarta History and
Islamic Politic
19. Amsal Bakhtiar M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic
Philosophy
20 M. Atho
Mudzhar
M IAIN Jakarta University of
Queensland,
Brisbane
University of
California, Los
Angeles
Sociology of
Law
21. Azyumardi
Azra
M IAIN Jakarta Columbia
University
Columbia
University
The History of
Islamic
Civilization
22. Fathurrahman
Djamil
M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic
Economy
23. Komaruddin
Hidayat
M IAIN Jakarta Middle East
Technical
University,
Ankara,
Turkey
Middle East
Technical
University,
Ankara,
Turkey
Islamic
Philosophy
24. M. Yunan
Yusuf
M FIAD
UMSB
IAIN Jakarta IAIN Jakarta Islamic
Thought
25. M. Bambang
Pranowo
M IAIN
Yogyakarta
Monash
University,
Australia
Monash
University,
Australia
Anthropology
of Religion
26. Said Agil Husin
M.
M University
Islam
Madinah
University
Islam Madinah
Umm Quro,
Makkah
Prophet
tradition and
Classical Fiqh
27. Salman Harun M IAIN Jakarta IAIN Jakarta IAIN Jakarta Tafseer
28. Suwito M IAIN Jakarta IAIN Jakarta IAIN Jakarta The History of
Islamic
Education and
Thought
29. Zainun K.
Fakih
M Al-Azhar
University,
Cairo
Darul Ulum,
Cairo
IAIN Jakarta Islamic
Philosophy
20
30. Jamhari M IAIN Jakarta The Australian
National
University
The Australian
National
University
Anthropology
Concerning to these diversities, an interview was conducted
with selection of some lecturers based on several considerations, such as
their role as a represent from one or both educational tradition; their
involvement in the process of teaching and academic advising in longer
periods of time; their circulation of works and thought concerning the
problem of Islam, particularly the issue of Indonesian Islam; and their
availability to do the interview with researcher. In addition, beside
lecturers, I also perform the interview to selection students in order to
gain more information regarding to their opinion aside from distributing
the e-questionnaire which will be discussed on the next point. Their
availability and willingness to share experiences and opinions
determined my respondents.
In choosing respondent, a purposive sampling technique was
used to the selected subjects due to certain characteristics. I ended up by
having interview 10 lecturers and 10 students regarding to the main
topic. The little number is due to the limit time and unavailability of
lecturers or students to be part of my respondent in the interview, some
of them were rejected my request and some of them were accepted.
Besides trying to gather a deep understanding from the subject, I asked
similar questions to both, lecturers and students, regarding to their
perception about lecturers’ educational background in order to avoid bias
of interviews. Therefore, an interview protocol was held, with a
qualitative interview method focusing on interview guide-approach
technique or semi-structured interview. The reason for using such type
of interview is to gain more depth information from the key informants.
During this fieldwork, the respondents’ answers were recorded and an
extensive note also was taken in order to avoid the possible loss of data
due to inadequate documentation.
3. e-Questionnaire
Beside interviewing students, at the third phase, I started to
delivered an e-questionnaire or on-line questionnaire to students and
alumni in order to gather more data regarding students’ opinion. The
students and alumni data from the academic year 2009/2010 until
2014/2015 was gained from the Record Centre of UIN Jakarta.
I conducted a pilot test to determine whether an on-line
approach would be suitable for conducting this research since the alumni
are very busy to be found. Starting in January 2015, I sent a brief e-mail
21
request to a pilot grup of 5 students from the academic year 2014-2015.
Of those 5, 3 replied feedback within a week. The feedback was
generally positive. Students liked the layout and did not report any
difficulty in taking the survey itself. After receiving those feedback, I
continue to send the e-questionnaire to other students. From total 150 e-
questionnaire that has been delivered, only 20 respondents who answered
completely, as survey participation in the result was entirely voluntary.47
4. Collecting Document
Besides interview and e-questionnaire, I also dealt with
academic theses as a result of lecturers’ collaboration. Selected PhD
dissertations were investigated from its topics and references with the
limits 7 years back. This will helps to define and strengthen the term
intellectual melting-pot which is used to analyze the fruit of lecturers’
collaboration.
G. Organization of the Study
This study consists of six chapters. Chapter One is an
introduction that explains its background, research questions and the
purpose of the study, potential significance, literature review, research
method, and the writing structure. In the first section, I begin to pointing
out the differences between Western and non-Western educational
tradition as the context of lecturers’ educational background, which
graduated from variant universities. The portrait of plurality in UIN
tradition has been illustrated briefly. This becomes attempt to describe
the historical background of the study.
In Chapter Two, theoretical studies related to the study have
been provided. A number of philosophical frameworks that have
influenced how lecturers collaborate are perceived. In particular, the
discussion related to the collaborative experiences is provided to develop
statement related to the Graduate School condition. I presented a
rationale for engaging in philosophical inquiry and offer suggestions for
taking responsibility for articulating a personal philosophy. Thus, I
addressed several theories related; beginning with the impact of studying
abroad to the intellectual growth of adult learners, and ended with the
theory of identity. Furthermore, rather than attempt to cover the
47 According to Slavin, the disadvantages using email survey typically was low
response rates and difficult to get detailed or deep responses. Yet the main data for the study are focusing more on lecturers’ collaboration, the students’ opinion was collected
merely as a number and complement. See Robert E. Slavin, Educational Research in an age of Accountability, 105.
22
collaboration’s theory in a single chapter, I instead chosen Chapter Three
to examine the educational traditions of Indonesian Muslim scholars. I
begin with indicating the root of Western and non-Western educational
traditions from a philosophical view. In addition, the history of
Indonesian academic tradition has also been explored in order to
illustrate the role of both traditions in Indonesian context. I begin with a
description about the role of Middle Eastern tradition as Indonesian
Muslim intellectual orientation; continued with an elaboration of
pesantren tradition and the influences of local wisdom; and the
description of Western tradition as the other Muslim academic
orientation.
As attempt to cover the UIN tradition, I have instead portrait
the Graduate School from a historical outlook in Chapter Four. The
chronicle of the Islamic higher education has been explored to grasp its
formation with Indonesian socio-political development. This chapter
also deals with a description of school’s policies by periods in order to
perceive its improvement which might benefit to strengthen the term
‘plurality’ in UIN traditions. Moreover, as an illustration, the term
intellectual melting pot has been discussed which become the foundation
of collaboration within lecturers.
By result, in Chapter Five, I grapple with two key issues related
to the study. The perennial question of how lecturers construct similar
vision to develop the UIN has been analyzed first. The term intellectual
melting pot has been implemented within the process of lecturers’
collaboration by periods. The second issue related to the product of
lecturers’ collaboration has been scrutinized by linked it with students’
work. Finally, Chapter Six describes the concluding remarks of the study
and important topics for further consideration.
top related