By: Dr. Made Pramono
(Apart of My Research Plan about Pancasila)
1. Diversity and Equality
Pancasila
is a word of Sanskrit origin that means five principles.Pancasila declared by
founding fathers of Indonesian Country as ‘nation ideology’. The philosophy of Pancasila was reinforced by the
selection of Bhinneka Tunggal Ika (‘unity in diversity’) as the national
motto. This was a phrase coined by the poet Mpu Tantular in the fourteenth
century and appears on the national coat of arms. Bhinneka Tunggal Ika reflect
awareness of the diversity in unity of Indonesian nation.
Diversity
(and equality) are always be major values and issues in Indonesia. Diversity
cannot stand by itself. At its most abstract level, diversitycan be seen
to be on a continuum with unity or with sameness and for
diversity to become meaningful, these dilemmas must be reconciled, so that, for
example, we are diverse in our expressions but the same in our
rights to express that diversity (Hampden-Turner, 2010)[i].
Indonesia
is the largest archipelago in the world. There are possibly17,000 islands
(13,667 is a commonly cited figure), of which about 6,000are inhabited.Indonesia
is the fourth most populous nation in the world, afterChina, India and the US,
with a population of over 215 million. Theisland of Java is one of the most
densely populated areas on earth, withover 100 million people. About 83 per cent
of the people live in rural areasand over half of the population are under 20
years of age. This populationcomprises 366 known ethnic groups with unique
cultural identities. Atleast 669 languages and dialects are used. Local
languages are still of prime importance. All the great religions are present in
Indonesia as well as many more local ones.
Indonesian
society, as mention above, reflect multicultural identity. With
reference to some foreign authors, Suparlan (2004) sees multiculturalism as an
ideology that glorifies the cultural differences or a belief that recognize and
promote the establishment of cultural pluralism as a mode of public life. Multiculturalism model that emphasizes equality
recognition of these differences are different or even contrary to the model of
“multiculturalism” that emphasizes the
union of cultures that exist as a unit uniformity. In monoculturalism model of the
dominant culture did the policy of assimilation or isolation and even genocide
against ethnic groups that are classified as minorities.
For Suparlan
(2004) suppression model of multiculturalism is the equality expressions of
culture which are different, the
enrichment of culture through the adoption of cultural elements that are
considered most suitable and useful for actors in his life without restriction
with regard to the origin of culture adopted the because of the limits of the
primordial ethnicity. In a multicultural society, every person is the
multiculturalist, said Nathan Glazer, because everyone has a culture that is
not only derived from the culture of their
origin or ethnicity,
but also has a culture containing cultures of ethnic or other nations.
One
of the challenges to diverse democratic nation-states (like Indonesia) is to
provide opportunities for different groups to maintain aspects of their
community cultures while constructing a nation in which these groups are
structurally included and towhich they feel allegiance. A delicate balance of
diversity and unity should be an essential goal of democratic nations and of
teaching and learning in democratic societies. Unity must be an important aim
when nation-states are responding to diversity within their populations. They
can protect the rights of minorities and enable diverse groups to participate
only when they are uniļ¬ed around a set of democratic values such as justice and
equality (Banks, 2011)[ii].
3.
Significant Role of Citizenship Education to Transmiting
Values
Three
of the most important contemporary educational approaches to teaching students
about major human differences in colle get oday are diversity, multiculturalism,
and pluralism . Each of these educational approaches offers a perspective on human
differences that promotes an implicit set of ethical values intended to guide
moral conduct and encourage pro-social behaviors: hospitality, appreciation,
and inclusion (Dalton and Crosby, 2013)[iii].
Values
are a cornerstone of the educative processin schools, just as they are a corner
stone of our everyday lives. The extremely significant role that values play in
the educative process and the development of democratic societies has been clearly
identified. Values appear to play a particularly important role in the
formation of social capital, one of the foundation stones of civil societies
and democracies. Education plays a key role in transmitting values andhence
civics has the potential to play a significantrole in enhancing student
acquisition of a rangeof civic-related values (Print, 2000)[iv].
Civic
and/or citizenship education, especially for higher education in Indonesia, is
one of most significance studies which addresses values as a key element in
their analysis (value-based education). Civics
is always influenced by the educational values and aims as the main structural factors
(David Kerr, 1999). Pancasila and Citizenship Education is not only focus to learn
facts about institutions and procedure of political life but also the issue of the
identity of the nation (Kymlicka, 2001). In Indonesia, configuration
or systemic framework Citizenship Education (CE) built on the paradigmas follows (Winataputra and Budimansyah, 2007).
1. CE is designed as a subject
curricular learning that aims to developing
the potential of individuals to become Indonesian citizens are noble,
intelligent, participatory,
and responsible. Citizenship education aims at forming students into people who have a sense
of nationalism and patriotism. Citizenship education is education must be given
at all levels of education including higher education.
2. CE theoretically designed
as a subject of study which includes dimensions
cognitive, affective, and psychomotor are confluent or interpenetrating and integrated in
the context of the substance of ideas, values, concepts, and moral Pancasila, democratic citizenship, and defend the country.
cognitive, affective, and psychomotor are confluent or interpenetrating and integrated in
the context of the substance of ideas, values, concepts, and moral Pancasila, democratic citizenship, and defend the country.
3. CE programmatically
designed as a subject of study that emphasizes content carrying values
(content embedding values) and experiential learning (learning experiences)
in various forms of behaviors that need to be realized in everyday life and the
life guidance for citizens in public life, air-nation, and the state as a
further elaboration of
ideas, values, concepts, and moral Pancasila, democratic citizenship, and civil
defense.
Cosmopolitan
discourses, which have their origins in Enlightenment philosophy, notably that
of Immanuel Kant, have been gaining ground within the field of CE. Although the
term ‘cosmopolitan’ is most readily associated with those who identify with
transnational commonalities, there is a growing body of theoretical work on
education for cosmopolitan citizenship which does not equate ‘cosmopolitan
citizenship’ with ‘global citizenship’. Many writers in preferring the term
cosmopolitan citizenship, a concept that links the local, the national, and the
global. It allows us to conceive of citizenship as a status, a feeling, and a
practice at all levels, from the local to the global. It call for CE to be
extended beyond national boundaries so as to acknowledge a shared common
humanity and a commitment to the wider global community, scholars have begun to
explore frameworks of education for democratic citizenship which are tied
directly to learners’ shared status as holders of inalienable human rights,
rather than their presumed status as citizens, or aspirant citizens, of the
nation-state in which they are being schooled (Osler, 2011)[v].
Banks
(2011)[vi] argue that citizenship
education should be transformed so that it will enable students to acquire the
knowledge, skills, and commitments needed to become effective civic
participants in their communities, nation-state, and the world. It also called
for curricula in school and higher education to include a global dimension and
education for global citizenship that will prepare students for life in a
global society and work in a global economy (Keating, et all, 2009[vii]; Mannion, et all, 2011)[viii]. This cosmopolitan/global
dimension will make diversity and equality to be most important values which were
learned by students more intensively and extensively.
More
recently, several international studies in civics and citizenship education
have addressed values as a key element in their analysis. The recent
Citizenship Education Policy Study (CEPS) identified four dimensions of
citizenship (personal, social, spatial and temporal), each of which was
associated with different but interconnected values (Cogan & Derricott,
1998). In the first phase of the ongoing Civics Study conducted by the
International Association for the Evaluation of Educational Achievement (IEA)
four domains of civic education were identified for analysis purposes, with
each incorporating a strong values dimension. The four IEA domains are:
1. Democracy, institutions, citizen rights and
responsibilities;
2. National identity;
3. Social cohesion and social diversity; and
4. The mass media, though most countries concentrated upon
two domains in their national analysis (Print, 2000)[ix].
Preliminary evidence suggests
that in some countries such as Australia, teachers are unprepared and often
unwilling to deliberately teach values. In other countries, such as Taiwan and Thailand,
values education has a higher profile in schools. In the United States, a
values component has long been an integral feature of civics education. Under
the new civics, as typified by the National Standards for Civics and
Government(1994) values have taken a slightly different perspective than
previously. Nevertheless, written documents are but one, albeit very
important,component of the school curriculum (Print, 2000)[x].
The manner in which teachers
employ the teaching of values in their classrooms has aprofound effect upon
their students' learning. As a group, teachers wield significant influence over
successive generations of young adults through acombination of the way they
teach values, the selection (and omission) of values and the manner in which
the selected values are translated forstudents and subsequently evaluated.
Teachers also affect students indirectly through their personal choice of
values and through role modelling.
[i]Charles Hampden-Turner & Ginger Chih, 2010, Dilemmas Of Diversity: A
New Paradigm of Integrating Diversity , World Futures: The Journal of New
Paradigm Research, 66:3-4, 192-218.
[ii]Banks, James A. 2011. Educating citizens in diverse societies,
Intercultural Education, 22:4, 243-251, DOI: 10.1080/14675986.2011.617417
[iii]Jon C. Dalton & Pamela C. Crosby, 2013, Diversity, Multiculturalism, and Pluralism: Moving From Hospitality and
Appreciation to Social Inclusion on Campus and Beyond, Journal of College
and Character, 14:4, 281-288
[iv][iv]Murray Print (2000) Civics and Values in the
Asia-Pacific Region, Asia Pacific Journalof Education, 20:1, 7-20, DOI:
10.1080/0218879000200102
[v]Osler, Audrey, 2011,Teacher interpretations of citizenship education: national identity,
cosmopolitan ideals, and political realities, Journal of Curriculum
Studies, 43:1, 1-24, DOI:10.1080/00220272.2010.503245
[vi][vi]Banks, James A. 2011.Educating citizens in diverse societies, InterculturalEducation,
22:4, 243-251, DOI: 10.1080/14675986.2011.617417
[vii]Keating, Avril, Hinderliter, Debora, Ortloff &
Philippou, Stavroula, 2009, Citizenship
education curricula: the changes and challenges presented by global and
European integration, Journal of Curriculum Studies, 41:2, 145-158, DOI: 10.1080/00220270802485063
[viii]Mannion, Greg, Biesta Gert, Priestley, Mark &
RossHamish. 2011.The global dimension in
education and education for global citizenship: genealogy and critique,
Globalisation,Societies and Education, 9:3-4, 443-456, DOI: 10.1080/14767724.2011.605327
[ix][ix]Murray Print (2000) Civics and Values in the
Asia-Pacific Region, Asia Pacific Journalof Education, 20:1, 7-20, DOI:
10.1080/0218879000200102
[x][x]Murray Print (2000) Civics and Values in the
Asia-Pacific Region, Asia Pacific Journalof Education, 20:1, 7-20, DOI:
10.1080/0218879000200102
