Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

indigenization EDUCATION:
Praxis Education Revitalization rationality Ki Hadjar Dewantara

INDIGENIZING EDUCATION: rationalization toward

Revitalization of Ki Hadjar Dewantara Educational Praxis

Al Musanna
Graduate Program STAIN white elephant Takengon
Jl. Yos Sudarso No. 10. Takengon, Central Aceh
e-mail: win_moes@yahoo.co.id

Manuscript received on: 01-03-2017, approved the date: 10-04-2017

Abstract: This study aims to elaborate the educational concept and praxis of Ki Hadjar Dewantara through the literature review

of Ki Hadjar Dewantara's works and relevant contemporary sources. It finds that Ki Hadjar Dewantara put education as a

prerequisite to implementing fair and civilized social transformation and it must have root in the noble treasure of national

culture. In contemporary discourse, it is called indigenization. Indigenization of education Dewantara constructed that requires

critical and creative Efforts to encapsulate the essence of the nation's culture heritage by not ignoring the dynamic of science,

technology, and social changes. He Considered education as the mindful and systematic process to develop the noble

character of students based on local values. In addition, it should give attention to the development of potential learners a set

of competencies that equip learners to explore life in dignity. In conclusion, the main postulate of the educational praxis of Ki

Hajar Dewantara is interdependency of culture and education.

Keywords: educational indigenization, educational praxis, cultural identity, Ki Hadjar Dewantara

Abstract: This study aims to reveal the ideas and practice (praxis) Ki Hadjar Dewantara education. The study was conducted by

tracing the work of Ki Hadjar Dewantara relevant and contemporary literature. Based on a study conducted revealed that Ki

Hadjar Dewantara place education as a pre-requisite for social transformation fair and civilized. According to Ki Hadjar

Dewantara educational praxis must be rooted in the noble identity and cultural treasures of the nation in recent decades

popularly called indigenization or indigenization. Education indigenization demands critical and creative efforts to encapsulate

the nation's cultural heritage as the foundation of education does not ignore the dynamics of science, technology and social

change. indigenization education has laid its foundations by Ki Hadjar Dewantara place education as a process of conscious

and systematic way to develop the character of the sublime that is rooted in the values ​of the local culture and at the same

time paying attention to the development of competence of learners that have the capacity of living a life with dignity according

to the demands of the times. Thus, the main postulate Ki Hajar Dewantara educational praxis is the interdependence of culture

and education.

Keywords: Indigenization of education, practical education, cultural identity, Ki Hadjar Dewantara

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 Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

PRELIMINARY in developing countries showed the dominant tendency of policy makers

Educational institutions carry out the mandate to prepare students to be to adopt educational theory developed countries and only scant attention

able to survive and form the character corresponding to the values to the excavation of cultural treasures. This shortcut options have an

​applicable local, national, and global or humanization (Tilaar, impact on the blurring of authenticity, contextuality and relevance of

education in developing countries.

2012). Acts as a central educational institution appreciation,

development, and the formation of the cultural identity of a community or

nation. Through national education every nation designing human

resources development strategies that have a set of character and In the context of education in Indonesia, one of those who have

competence to play an active role in the realization of a just social order contributed in the development of the theory and practice of education is

and civilized. The national education system is essentially a reflection of the Ki Hadjar Dewantara. Thought and his work has given an important

a nation's conscious effort to build sustainable cultural heritage and foothold in the discourse of national education during the initial

identity as a sovereign nation and dignity. movement and independence. The idea of ​basic education are

summarized in the motto: ngarso ing sung tulodo ( educators are in front

of an example); in madyo Mangun Karso ( educators always be in the

middle and continuously initiating / motivating), and tut wuri Handayani ( educators

always support and encourage learners to progress) has become a very

popular phrase today. The commitment and dedication to developing the

cultural identity of the nation through education to realize an

Idealism national education rooted in the tops of the local culture independent country can not be denied (Musyafa,

and intellectual heritage of the nation has not materialized as it should

be. Policy studies in several countries show that the local cultural

heritage and treasures of thought leaders in pre and early independence

that reflects the spirit of the age ( zetgeist) against imperialism and

emphasized the importance of self-reliance is still often alienated in his

native land (Gopinathan, 2006; Bates, 2008). Import ideas and

education policy imitation minimal ongoing massive criticism in the

developing countries who are struggling to modernize education

(Indriyanto, 2009). The tendency for developing countries to put those 2015). Nonetheless, pascaproklamasi educational praxis shows that the

countries seen as modern as the reference has an impact idea of ​the bell iau more often used as a slogan and motto which lost

disproportionate attention to explore and actualize excellence power in coloring gugahnya educational praxis in the homeland (Sularto,

educational praxis based on local wisdom. As a result, room 2016; Wangsalegawa, 2009). Minister of Education and Culture has

accommodations and revitalizing educational praxis rooted in the expressed concern because not many know Ki Hadjar Dewantara in

heritage treasures of national thinkers into terkesampingkan (Bates, depth other than the date of his birth is celebrated as National Education

2008; Burden-Leahy, 2009). Gopinathan Studies (2006) Day (Sularto, 2016). In fact, thinking and educational practices that have

been implemented Ki Hadjar Dewantara through College Park Students

still eligible for consideration for an educational development perspective

on this kiwari era.

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Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

One factor tersisihnya education theory and practice of Ki Hadjar as a base indigenization education in the country.

Dewantara in national educational praxis due to the limited study,

dissemination, and support policy-makers. This condition is directly The study was conducted through the study of literature and the

implicated in the blurring of insight about the ideas of the nation's rereading of the writings Ki Hadjar Dewantara and other relevant experts

children who have inherited impeccable Ki Hadjar Dewantara. On the writing with praxis indigenization education. Through this study are

other hand, the information technology revolution has made academics expected to be formulated ideas and educational practices that have

and practitioners in the country so easily access information related to been initiated by Ki Hadjar for real itas then contextualize the

the theory and practice of education from the outside. Academics and contemporary education. This study is expected to ignite a constructive

practitioners are very familiar with the educational ideas that come from dialogue to enrich the perspective of academics and practitioners in the

outside and tend to be less confident with their cultural heritage. Daslani development of educational praxis in the country. Thus, this study is

(2008) states, " Generally critics says Indonesians suffer a tragic expected to open up space to develop an appreciation of the treasures

inferiority complex. They are quick to adore anything that comes from of Ki Hadjar Dewantara educational thought and make it as one of the

abroad and downgrade even better things that originate in their own sources in doing creative synthesis to meet the challenges of

country. "This condition has implications for the lack of understanding increasingly complex contemporary education.

and appreciation of academics and practitioners in the country to the

educational praxis conceived and practiced ahead of the nation's

leaders and early independence.

LITERATURE REVIEW AND DISCUSSION Itself indigenization Education

indigenization or indigenization has become an important topic and

attracted the attention of social scientists in recent decades (Smith,

Problems that are the focus of this study are: a) How basic 2008; Dominelli and Loakimidis, 2015; Ferguson, 2005; Alatas, 2010).

thoughts Ki Hadjar Dewantara education about the nature of education, Growth and development of ideas and practices indigenization

basic and educational objectives, curriculum, instructional models, and

evaluation?

boredom and dissatisfaction stems from a number of intellectuals to the

b) How historicity Ki Hadjar Dewantara struggle in formulating and domination or superiority of the colonial legacy knowledge. According to

actualize the idea of ​education? and c) how rationality indigenization educational

the initiators indigenization, academic colonialism that dominates the

praxis based national education Ki Hadjar Dewantara? Thus, the social and cultural study is a continuation of political colonialism

objectives of this study are a) express the essence of Ki Hadjar related (Yunong and Xiong, 2015; Nguyen et al,

Dewantara education, basic and educational objectives, curriculum,

instructional models, and evaluation; c) exposing the historicity of

struggle Ki Hajar Dewantara in meruuskan and actualize the idea of 2009). The dominance and superiority claims epistimologi West who

​education; and c) exposing the rationality of theory and practice of deny the historical contribution of the intellectual heritage of the area has

education Ki Hadjar Dewantara sparked interest in others a number of experts to sue the establishment.

indigenization

emerged as a form of consciousness of the majority of academics that

science products may not be fully

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 Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

freed from epistimologisnya contextual grounding (Bates, 2008). The wealth perspective stakeholders rooted or possessed a culture where

premise of objectivity and neutrality of science for decades seen as a knowledge is implemented (Wangsalegawa 2009; Tikly,

postulate must be accepted from criticism. The call to accept and

recognize the universality of science without denying the importance of 2004). Yan (2014) revealed that

recognition and appreciation of the social and cultural diversity has indigenization the selection process and the negotiation of the social

gained a place in the global academic discourse of recent decades knowledge that comes from the West so as to enable the availability of

(Pearce, 2008). space for the legacy of local knowledge to be integrated as part of the

enriching or even replace the model of the Euro-centric epistimologi. indigenization

Various perspectives presented by experts in sensing indigenization. rests on the belief that every community has the concern to maintain its

Agussalim (2007) interpret indigenization as a modification of the existence and identity dirikulturalnya.

concept is built from the perspective and context of the West so it is

more suitable and meets local needs. This view was emphasized that

Strengthening of cultural rights campaign and the movement of

each community to maintain and preserve its culture have contributed

indigenization is an initiative that is done critically and creatively to significantly to the growth and development of the movement indigenization

address gaps in knowledge and troubleshooting applications originating in various fields (Smith, 2008; Lauderdale,

from outside so that the footing is more contextual. Ismailova (2004)

states that indigenization summarizes the intellectual activity to do

reclamation and rehabilitation of the treasures of a dark past as a result 2009). Movement demanding equality and equality in maintaining and

of colonization in various aspects of life of local communities. Therefore, preserving the cultural or social identity of indigenous peoples have

achieved significant progress in recent decades. One indicator of the

success of the movement for equal rights embodied culture with the

passage of United Nations declaration on the protection of indigenous

peoples' rights (Dorner & Gorman, 2006; Moreira, 2009). The

achievement culture grow and thrive in a community or nation is the

indigenization is an effort to build a perspective rooted in the diversity of embodiment of the creative response containing the noble values ​that

local epistemological framework that were previously deemed not can not be denied its existence and is considered essential to be

relevant to the demands of the times. Through these efforts, perspective transmitted in a sustainable manner. Although there are differences in

educational practices in various local communities in various parts of the

local world,

previously occupied an inferior position is gradually expected to start at

a place in academic discourse and educational practices (Tikly, 2004;

Alatas, 2010, Yan, 2014).

indigenization emerged as a response to the dominance of

Western epistemological.

indigenization aims to modify the concept that is built from the

perspective and context of the Western world that is more appropriate

and meet local needs. In other words, indigenization reflects the creative

response of intellectuals who feel the injustice due to the dominance of

the Euro-centric epistimologi who deny

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Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

discourse indigenization education has encouraged the emergence comprehensive human. He said education is the "power-growing effort

of a range of views on the strategy implementation. According to promote morality (inner strength, character), mind ( intellect)

Agussalim (2007), indigenization can be classified into four levels: a

meta-theoretical ( metatheoritical) theoretical ( theoretical), empirical ( empirical),

and applications ( applied). In the meta-theoretical level, indigenization refer and the child's body "(Dewantara, 1962). The educational process

to the disclosure and analysis of world view ( worldviews), ideological and should pay attention, equal treatment and guidance in the development

philosophical assumptions overarching social sciences and its products. of character, intellect, and physical protégé resulting human resources

At a theoretical level, plenary. Ki Hadjar asserted that education is an effort to lead all the

power of nature that exist in children in order for them as human beings

and members of society can attain salvation and happiness as high. The

Guidance suggests that children's development is outside the skill and

the will of educators because children pick their own natures. Ki Hadjar

indigenization refers to a theory or concept that is built on the historical Dewantara (1962) states, "we the educators can lead only growing or

experience of the indigenous community that has been practiced for her powers, in order to improve his behavior (not essentially) life and

generations from generation to generation. At the empirical level, indigenizationgrowth it. "The quote illustrates iau bell perspective that education is a

focus to assess the actual problems faced by local communities that process that is holistic and integrative. Development of human

previously received less attention, for example about corruption, cultural dimensions of children should be addressed on an ongoing basis and

imperialism and others. At the application level, indigenization manifested synergies involving parents, teachers, communities, government policy

itself in step specification of policies, programs, and solutions, as well as makers, and others.

cooperation between NGOs and governments in promoting and

implementing various dimensions of local culture in the community.

Fundamentals of Thought Education Ki Hajar Dewantara

The wide spectrum of Ki Hadjar Dewantara attention to education led to Education is an integral part of the culture. education should be

a comprehensive discussion related to the theory and practice of based on a dynamic culture and undergo continuous adaptation.

education becomes not easy to do. In the following sections review only According to Ki Hadjar, education constructed by placing the value of

focused Ki Hadjar Dewantara related perspective about the nature of such subtlety of flavor, brotherhood, decorum in words and actions as a

education, basic and educational objectives, curriculum, instructional cornerstone. Student Park in the First Congress which took place in

models, and evaluation.

1930, he bluntly stated that education should be based on the lifeline of

Education Itself the nation (national cultural) that is intended for prikehidupan ( maatschappelijk)

Education occupies a strategic position in improving the quality and

capacity of the individual to navigate life. Ki Hadjar place education as a

complex activity and includes the development of quality which can uplift the country and its people to be together with other

nations for the glory of all men in

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worldwide (Sularto, 2016). Thus, awareness of the nation's lifeline with a feeling of inferiority among the indigenous population and are intended

wealth of cultural treasures luhurnya should be placed as the essence to produce a junior employee to be paid cheap. To that end, Ki Hadjar

that characterizes the theory and practice of education. Dewantara (1962) states that education in the Republic of Indonesia

should be based on cultural and social Indonesian nation without shut

down of the dynamics of global culture. The emphasis on national

culture aims to Indonesian people insoluble and lost in the vortex of

Elementary Education internationalization

Present and ongoing education in the socio-cultural context. Education

must put culture as its foundation. Culture and education are

inter-relational. Culture provides a framework in which the concept and

value of education action laid. At the same time, enrich and develop the thus losing

educational role of culture. In line with this, Ki Hadjar Indonesian view identity as the people of a sovereign nation (Dewantara, 1967). Cultural

that education should be built based on the philosophy of the noble imperialism always be wary. Independence would lose meaning if

values ​of the nation. Addressing the Council of Central Indonesian people continue to follow the culture of other nations. According to Ki

National Committee (KNIP) on March 3, 1947 in Malang, he asserted Hadjar Dewantara (2009) imperialism not only in the field of state, but

that if the business culture, education and teaching in independent also in the field of culture.

Indonesia was only able to pass on the way and the old custom course

[colonial legacy], then there is need for revolution , Even,

purpose of Education

Ki Hadjar meaning of education as a process of providing guidance to

develop the potential of children. In terms of guidance envisaged that

the purpose of education leads to mentoring children in the process of

perfecting the order behavior. In an article entitled "The Nature and

Purpose of Education" published in

1942, he argued that the purpose of education is the perfection of

human life so that it can meet all the needs of inner and outer are

derived from the natural nature (Dewantara, 2009). The formulation of

Ki Hadjar has formulated five principles Taman Siswa. At the educational goals Ki Hadjar accommodated in Act No. 4 of 1950 on the

Congress of Taman Siswa in Basics of Education and Teaching in Schools. Article 3 of the Act

1947, the five principles are called Pancadarma consisting of: confirms that the purpose of education and teaching is to form

independence, the nature of nature, culture, nationality, and humanity competent human decency and citizens of a democratic and responsible

(Sularto, 2016). Through the Pancadarma formulation, Ki Hadjar has about the welfare of the people and the homeland (Directorate General

done a revolutionary act and express criticism of the schools established of Higher Education, 1982). In line with the educational goals, Ki Hadjar

colonial rule. Schools established colonial government as one of the asserted

manifestations of the ethical policy is seen as an instrument of social

control to embed

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noble mission of education in the development of moral character of flexible so as to give space to suit individual requirements child's

students. Someone who has the manners of intelligence has the ability adjustment and society;

to continue to consider, feel, and use the size in the act. Liki dimi 3) The curriculum must be relevant to the needs of the community

manners one can guide him take decisions or determine independently local; 4) The curriculum must

the actions it chooses wisely (Dewantara, 1962). points to the link theory and practice, for graduates school prepared

through life in society; 5) the curriculum prepared by accommodating the

development and interests of participants of the students.

The idea of ​Ki Hadjar curriculum implemented in Taman Siswa

The concept of education directed at developing competence of shows the depth of his insight and commitment to develop human

learners by maximizing natural potential learners to optimize the forces resources in Indonesia character. This view is in line with the latest

around him is a view that has gained a place in the discourse of perspectives that interpret the curriculum as a symbolic representation

contemporary education. Education should not be limited to the of the philosophy, culture, politics, and the expression of a community or

development of academic dimension, or more narrowly on the a nation on matters considered important to master learners (Sparapani,

dimensions of knowledge (cognitive) alone. Law No. 20 of 2003 on et al., 2014; Asher,

National Education System confirms that education is a conscious and

deliberate effort to create an atmosphere of learning and the learning

process so that learners are actively developing the potential for him to

have the spiritual power of religion, self-control, personality, intelligence,

noble character, and skills needed him, society, nation and country (the 2009). The curriculum contains a set of ideas and activities to transmit

Republic of Indonesia, and transform things that are considered valuable elected to be

remembered from the past, the fundamental belief about the current

conditions and expectations regarding the future. The curriculum is

positioned as the election of the aspects considered important in

preparing the students to face the challenges of life and represents a

subjective dimension and rational curriculum developers (Li, 2009;

Goodson & cricks, 2009). Accordingly, Act No. 20 of 2003 on National

Education System to interpret the curriculum as a set of plans and

arrangements regarding the objectives, content and learning materials

as well as the means used to guide the implementation of learning

activities to achieve specific educational objectives (the Republic of

Curriculum Indonesia, 2003) ,

The term curriculum has not been used Ki Hadjar and figures ahead of

education in this country and in the beginning of independence in

tulisantulisannya. Equivalent word used to summarize curriculum

planning and implementation of educational activities are

leerplan ( Dutch language). Nonetheless, Wangsalegawa study (2009)

showed that the idea of ​Ki Hadjar and practices that run in College Park

Student reflect the principles of the curriculum as follows: 1) subjects Learning methods

presented associated ( interrelated); 2) curriculum compiled Learning is a core activity in education. Interactions involving educators,

learners and transformation of materials or substances delivered

through The reader study

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 Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

belajaran. Through learning, teachers working to develop a climate or be a learning model that enlighten the child's psyche. philosopher i among

atmosphere that allows the potential interaction or natural nature put the arena space actualization of learning as learners. Among as a

children find space articulation. Ki Hadjar an inspiration in the practical system of education in colleges Taman Siswa put educators as

establishment and implementation of University Student Park Friedrik partners to provide a space of freedom that children can move according

view Frobel (1782-1852) regarding the nature of children, Maria to his will, while

Montessori (1870-

1952) which is concerned with games for children's development and guardian will act (if necessary by force) the willingness of self-harm if the

Rabindranath Tagore (1861-1941) with the concept of pesanggrahannya child (Sularto, 2016).

in focusing on humanitarian religious life (Sularto, 2016). The concept

and practice of education Ki Hadjar put a nice atmosphere and

socio-cultural context as a foundation. According to him, teaching in Evaluation

schools should not be within or detached from social and cultural Evaluation function to map the extent of educational efforts have

environment. Cultural values ​and actual problems in society need to be reached the goal. Ki Hadjar remind the importance of the assessment

introduced early on to the child so that awakened the sensitivity and carried out with careful consideration of the child's mental condition so

responsiveness of the surrounding environment (Yamin, 2009; that no negative implications for the growth and development of

Wangsalegawa, 2009). children's potential. When delivering a speech acceptance speech title Doctor

Honoris Causa at the University of Gadjah Mada, Ki Hadjar Dewantara

(2009: 168) states, "Children and youth we can study peacefully difficult

because of being chased by the exams were very hard in

tuntutantuntutannya. They learn not to the development of mental life;

instead, they learn to be of high values ​in school report cards or for a

The learning method in Taman Siswa rests on the concept among. diploma. "The test must be returned to their original function as a means

through the concept of of determining whether or not the destination is reached. Assessment

among, Ki Hadjar puts the teacher as a guide to help children find should be understood as part of the decision making process to define

direction of development (Sularto, 2016). in concept among, teachers are further steps to improve the quality of learning and education. Evaluation

required to position ourselves as the first example of a companion and

good habits are going to be cultivated into students' character. Concept among

suggests the need for a proportionate attention to develop skills or

practical knowledge of children and at the same time also gives space to

the internalization of cultural values, nationalism, discipline, and others

(Wangsalegawa, 2009). Learning model

improperly

placed as a tool to punish somebody. Evaluation should be returned in

their original function as a means of obtaining information to be

among reflects the relationship educators and students took place in the considered for continuous improvement.

nuances of familial warmth that comes from the tradition of the noble

nation of Indonesia (Yamin, 2009). Ki Hadjar asserted that the colonial

learning model that relies on command and coercion ( order and Ki Hadjar stressed the importance of cultural and social context in

enforcement) need to be reconstructed the evaluation in educational institutions. In line with the conception that

it offers in decades

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Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

Last evaluation model that is grounded and attentive to social and Batavia. However, due to prolonged illness he was unable to complete

cultural dimensions are gaining space in the discourse of contemporary his studies (Wangsalegawa, 2009).

educational articulation (ABMA 2006; Musanna, 2010). The

development of the cultural responsiveness evaluation model ( ly In May 1908, Dr. Wahidin Soedirohusodo forming a student

culturally responsive evaluation) show has been a shift that led to the organization named Budi Utomo. According Ricklefs

recognition of the idea of ​getting laid by Ki Hadjar about the importance

of the social dimension of culture gained attention in the practice of (2010) the name of this Java (should be spelled The main
educational evaluation (Musanna, 2012). cultivation) translated into Dutch by such organizations as het Schoone

streven ( a wonderful initiative). Budi Utomo also means scholars, noble

character or culture. This organization has a focus on education,

especially for the Javanese aristocracy covering a population of Java

and Madura. In 1909, he and Dr. Cipto Mangunkusumo resigned due to

differences in the orientation of the conservative group

Praxis historicity of Education Ki Hajar Dewantara

Always born of ideas in context. The emergence of the theory is always

related to the social reality and represent the spirit of the times. The

complexity of the challenges, social, cultural and political realities, as led Radjiman

well as personal experience always gives color to the model of a given Wediodiningrat and Mas Ngabei Dwijosewojo (Latif, 2005). This

person's responses. The following proposed socio-cultural conditions custom-oriented conservative groups more supportive of the mission of

faced by Ki Hadjar Dewantara and its association with the idea and achieving progress in the framework of cultural nationalism and maintain

practice of education has put forward. Java Javanese mysticism as the primary religious focus. Java

ethnocentrism protrusion caused widespread apathy and frustration of a

number of figures who believe that memantuk birth progressive youth

associations such ethnic-based student Pagujuban Pasundan

Ki Hadjar Dewantara was born in Yogyakarta on May 2, 1889.

Name of the birth of Raden Mas Suwardi Suryaningrat. He is the son of

King Haryo Suryaningrat Kanjeng who holds Paku Alam III

(Wangsalegawa, 2009). At the basic education level, Suwardi education (1914), Sumatran Jong Bond ( 1917), Celebes Jong ( 1918), Jong

in Europe Largere School or elementary school organized for the children Minahasa ( 1918), Sekar Rukun ( 1919), and others (Ricklefs, 2010).

of Europe and a small number of offspring gentry. After completing Since 1909 active Suwardi written voiced criticism against the policy of

primary education in 1904, Suwardi continue to Kweekschool or a school the colonial administration. His criticism of the injustice of colonial

teacher in Yogyakarta. When undergoing teacher education, Suwardi government and its call to the native intellectual independence of the

meet and establish a good relationship with Dr. Wahidin Soedirohusodo nation to unite to build published in newspapers Sedyotomo published in

who actively facilitate prijajis for continuing education through Yogjakarta,

scholarships at the school doctor or Java School tot Ovleiding van

Indische Artsen ( STOVIA). In the year following the Suwardi 19051910

medical education in

Midden Java in Semarang, De Express, Enchantment

and Het Tijdschrift in Bandung, Oetoesan Indies

Surabaya, and Tjahaja Timoer in Malang (Wangsalegawa, 2009). On

October 5, 1912 in Semarang, Suwardi with Dr. Cipto Mangunkusumo

and Douwes Dekker known as the Triad establish

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Indische Partij or the Indian Party (Latif, 2005). The party became has been taken arbitrarily by the invaders.

non-European organizations most radical that in 1913 Governor

General's Idenburg ban the party and decided to alienate Triad (Suwardi Discrimination and inequality of access to education has inspired

to Bangka, Dr. Cipto to Banda Neira, and Dowes Dekker Timor, Ki Hadjar to dedicate his life in education. According to Ki Hadjar

Kupang). After going through negotiations with the colonial government, Dewantara Dutch East Indies educational model implemented since the

the three characters eventually exiled to the Netherlands, which lasted end of the 19th century through Ethical inadequate policies to develop

from 1914 to 1919. the capacity of young people who needed a sovereign nation. On July 3

Sequestration not succeeded in silencing critical attitude and

resistance Suwardi and kawankawannya. Sequestration is precisely 1922, Ki Hadjar alongside his compatriots establish University Student

forge Suwardi to appear to be a figure respected for consistency and Park

remarkable spirit of learning. In exile, he was working as a clerk at the ( National Onderwi js Instituut

Press Bureau of the Netherlands ( Nederlandsch Correspondentie Tamansiswa) in Yogyakarta. The term college reflects the will to realize

Bureau). To hone her journalistic abilities, he learn and gain experience synergistic learning environment between teachers and learners in a

from S. de Roode (newspaper Chief Editor Het Volk) and Mr. Wiessing of place like family (Wangsalegawa 2009; Sularto, 2016).

newspapers De Nieuwe Groene. At this time, he also founded the Press

Bureau of Indonesia or

Implementation of College Park Students are exposed to internal

and external challenges. Internally, the modernists looked at the

philosophy and practices in educational institutions are too conservative

and do not support dynamic and progressive spirit. Externally, the

colonial government looked at Taman Siswa jeopardize political stability

Indonesisch Press Bureau ( Wangsalaegawa, for his nationalist vision. On September 17, 1932, the colonial

2009). Name of the institution is a landmark designation Indonesia government seeks to narrow the space for Taman Siswa and other

among the movement. On the other hand, the policy of seclusion Triad private schools through teacher Ordinance policy ( Onderwijs Ordinance) which

criticized various circles in the Netherlands. Dutch Parliament through stipulates that private school teachers teach must obtain permission

tough trials eventually recommend to the government to allow the three from the government. Taman Siswa as an independent educational

returned to the Dutch East Indies. On August 17, 1917 Governor institution under threat are classified as illegal or illegal schools. After a

General of the Dutch East Indies (Graaf van Limburg Stirum) issued struggle involving multiple parties, finally revised policy Guru Ordinance

licenses to three characters have to return to their homeland. On 15 on February 13, 1933 (Ricklefs, 2010).

September 1919 Ki Hajar and his family arrived at the port of Tanjung

Priok. Before leaving the Netherlands, he wrote an article titled " Terug

naar het front "

or I reverted to Medan Juang newspaper published Het Volk and De Ki Hadjar commitment and progress in the development of

Groene Amsterdam ( Wangsalegawa, 2009). The article title implies education brought him teaching positions Minister's first

commitment to be in front of people's awareness on political rights and post-independence. Post as minister in a presidential cabinet is very

socio-culture short (August 18th 1945-

126 Journal of Education and Culture, Vol. 2, No. 1, June 2017

Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

14 November 1945) that does not give him sufficient time to actualize consistently fight for educational praxis that rests on the development of

the vision and mission in a comprehensive manner. Successful noble character and competence of learners and the totality of the

programs formulated Ki Hadjar during his tenure as the Minister is: Act principles of democracy and respect

obligations learning; 2) Education and National bersendikan on the

religion and culture of the nation; 3) The development of the national high a sense of nationhood

culture; 4) Establishment of private schools funded by the government; (Indonesian nationalism).

Gait Ki Hadjar Dewantara active in educating the nation

appreciated various circles. Gadjah Mada University granted the title Doctor

Honoris Causa field of Culture on December 19, 1956. November 28

5) The structure of the lessons, knowledge and general intelligence in

accordance with the lesson plan; 6) The composition / school system; 7)

The provision of language learning and culture; 1959, Ki Hadjar designated as a National Hero and the birth date

designated as National Education Day by Presidential decree No. 316

8) Provisions on Education of the People; 9) Establishment of Center for 1959 (Sularto, 2016). Ki Hadjar Dewantara died in Yogyakarta on April

Indonesian; 10) Delivery Indonesian students abroad (Musyafa, 2015). 26, 1959 and was buried at the Taman Wijaya Brata, Yogyakarta

Ki Hadjar heritage that has redefined education theory and

real-life examples through the University Student Park has made an

important contribution in the history of education in the country. Taman Praxis rationality of Education Ki Hajar Dewantara as Base indigenization

Siswa sustainably expand its contribution after the proclamation of

independence with various opening new branches throughout Indonesia. National Education

Taman Siswa has 133 branches spread in various areas and conducting National Education is the embodiment of passion together to realize the

education starting from kindergarten, elementary, middle, high school / human resources and competent character. To realize these ideals

vocational school to university. Sularto (2016) states that in 2014 there needed a systematic and sustained effort to uncover the essential

were approximately 50,000 students and values ​of the nation's heritage to be the foundation of a national

educational praxis. Minister for Primary and Secondary Education in his

address book Inspiration Nationality of Classrooms works Sularto (2016)

states that "study, study, and understand the thoughts of the leaders

pioneer Indonesian education will enable us to understand the

3,000 registered tutors at University Park students are scattered in five emergence and growth of inspiration for independence from the halls of

regions. The region is of West Sumatra, North Sumatra, and Riau education, and making reflections on the direction of education in

Islands with 33 branches and 18,000 students; guidance region of Indonesia in the future." Excerpt affirmed that the lack of awareness to

Central Java and Yogyakarta as many as 32 branches with about appreciate the legacy of the past open space revamping the educational

15,000 students; guidance region of South Sumatra, Lampung and bias and tambalsulam. Indifference to ideas

Bengkulu as many as 14 branches with around 4,000 students; West

Java and Jakarta as many as 14 branches with 9,000 students; and

East Java and West Nusa Tenggara with 14 branches with

12,000 students. Through various levels of education, College Park

Students

Journal of Education and Culture, Vol. 2, No. 1, June 2017 127

 Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

has laid predecessors potentially expand attitude excessive exaltation in with different dynamics are not yet fully reflect the philosophy of life of

putting educational praxis from the outside and plunged into a the nation as the foundation laid by the national leader ahead and early

generation of imitators shallow. Firmness attitudes and abilities required independence (Surakhmad, 2009). Orientation and materialistic liberal

to negotiate creative in the preservation of tradition and the ability to education that focuses on meeting the needs of the labor market led to

adapt to the dynamics of science and technology is very fast (Dorner & an educational mission to establish identity or character of the nation

Gorman, become marginalized in education discourse. Education in Indonesia

has undergone a very different process to the development of culture.

Education in Indonesia is no longer a question of culture, but rather as

political interests on the one hand and economic interests on the other

2006). side (Jones, 2005).

Ki Hadjar Dewantara educational praxis focused on human

resource development vision that has character and competence for

independence as a sovereign nation (Yamin, 2009; Musyafa, 2015;

Jones, 2005). One manifestation of sovereignty in education is indicated

by the ability of academics and practitioners in giving color to the theory

and practice of education that is rooted in the reality of cultural and

contextual. Education in the era of independence should not only The reality of education in the country shows that academics and

continue the legacy of colonial education or education model mimics practitioners more interested in taking

copied from outside uncritically. Captivity in traditions and attitudes of shortcuts to

inferiority when dealing with modernity is the mentality that should educational model adopted from the outside (West). Not many

dipupus to build a national education. Surakhmad (2009) revealed that intellectuals who are called to seriously attempt to formulate educational

the national education should be able to be a strong fortress and a praxis that is grounded in the legacy thinking of the pioneers in the

motivator growth and development of wealth and power as a form of country. Rector of University of Education Indonesia that provides the

high culture of ethical and aesthetic nation. National education will foreword to the book Etnopedagogy: Foundations of Education and

function optimally in the intellectual life of the nation and participate in Teacher Education Practices states;

implementing world order based on freedom, lasting peace and social

justice if it is rooted in actual reality and contextual Indonesian society.

"... among us there are misconceptions as if the best education is

the education system that was developed in the Western world, so often

we swallow uncritically Western concept. Among us for this dazzled by

the Western education system so blind to the benefits of local old

Indonesian culture are buried in the earth "(Alwasilah, Suryadi, Karyono,

2009:

iii).

The quote serves blurred portrait of the educated in placing

treasury thinking of the pioneers of education. Abainya relative

Ki Hadjar Dewantara is one important figure who lay the educational institutions to introduce the concept of education put forward

Indonesian educational praxis. Revitalization of educational praxis Ki the Indonesian education figures implicated in the widespread feelings

Hadjar Dewantara increasingly important in the midst of a fundamental of inferiority among the educated in the country to Menel iti and

crisis of national education. The journey of national education

post-proclamation

128 Journal of Education and Culture, Vol. 2, No. 1, June 2017

Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

develop educational model that is grounded in cultural heritage pages, transmissions and a framework for understanding the history of

(Wangsalegawa, reality to the younger generation. Educational institution acting as a

2009). Education and Culture Minister expresses concern over the civilizing agent (Williamson & Dalal, 2007; Moreira, 2009). Indigenization

phenomenon of fascination with the people of Indonesia on the model of should not be distorted its significance as a historical romance that

the Finnish education but not many are aware that the concept of presupposes a desire to kembal i to the past. Past that is envisioned as

Finnish education is already much written Ki Hadjar Dewantara, Mr. a reality without conflict and completely ideal.

Pendidikan Indonesia, the Minister of Education and culture first, since

nearly a century ago (Sularto, 2016).

Ki Hadjar Dewantara have a firm conviction that to establish a

sovereign and dignified nation requires the transformation of the

indigenization National education through disclosure Ki Hadjar mentality of citizens who appreciate the cultural and intellectual heritage

back Dewantara educational praxis is not entirely new. Some provisions of his people. In Daily People's Sovereignty

confirms that national education should be oriented towards the

development of the nation's cultural identity. Law No. 20 of 2003 on

National Education System confirms that national education is education published on 20 Mai 1953, Ki Hadjar Dewantara (2009: 79) asserts, "if

that is based on Pancasila and the Constitution of the Republic of we are not able to adapt all the peaks and sari-sari culture that exist

Indonesia Year 1945 rooted in value-ni lai religion, national culture of throughout our islands, it means that the people of Indonesia at this time

Indonesia and responsive to the changing demands of the times. Other do not have a culture which is valuable to adorn living and life as an

than that, independent nation. "

To that end, the national education occupies a very strategic

position and determine the transmission and transformation of culture

(Williamson & Dalal, 2007). Education is a process of cultural

transformation is most appropriate to pass on cultural values ​to the

citizens of the nation (Goodson & Crick, 2009). Successful education is

education that does not deprive the public of the cultural roots grip and

guidelines for action. Education must become a vehicle for the

development and growth of the nation's culture.

Challenge indigenization education lies in the commitment to

actualize and implement it. Courage to recognize and treat wisely the

treasures of the past are combined with the ability to take advantage of

the opportunities and challenges of today become the determining

sustainability indigenization

indigenization manifests the commitment of the parties who are

dissatisfied with the dominance of homogenization perspective of

education have resulted in the blurring of cultural identity and diversity of

education. indigenization education requires the existence of a common cultural expression in education. Through indigenization education is

awareness that education is an activity related to the social context and expected that local identities that were previously marginalized and

was instrumental in developing a series of penga- inferior to change direction

Journal of Education and Culture, Vol. 2, No. 1, June 2017 129

 Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

more positive. indigenization aims to remove the stigma and stereotypes placing educational praxis in an effort to optimize the potential of

of the local wisdom that has been embedded widely due to colonization learners who must be rooted in the nation's cultural heritage. Carry out

(Agussalim 2007; Ismailova, 2004; Yunong & Xiong, 2015; Biermann & the mandate of national education to prepare generations of the nation

TownsendCross, 2008). indigenization growth necessitates an attitude who has a noble character and competent. One of the epistemological

not easily dazzled by culture or theory from the outside before critically models for developing national education rooted in the sublime treasury

examined. Naive belief espoused academics and practitioners that are of national culture manifested in the indigenization or indigenization of

proven effective theory applied in developed countries by themselves education. indigenization oriented education in the development of

will be successful if adopted in developing countries. Nguyen, et al. educational theory and practice that is contextual, responsive and

(2009) after doing research in a number of countries in Asia reveals the relevant to the demands and needs of the times. Indigenization departs

strength of slavish mentality among academics and practitioners who from the belief that political liberty requires freedom in cultured. Freedom

only follow on the achievement of results have implications for the in cultured only be realized if education is formulated of independent

widespread mentality Southwestern inferior or calls mind who are aware of cultural identity and a deep understanding of the

social dynamics.

mental colonialism. Courage to uncover and revitalize educational

theories and practices that are rooted in epistimologi and the context in

which education takes place is a necessity to improve the

meaningfulness and relevance of education (Asher, 2009; Biermann &

Townsend-Cross, 2008). Consistent with that view, Gopinathan (2006) Suggestion

points out that through Based on the exposure in this study, academics and practitioners in the

country should start paying more attention to space and proportionate to

the disclosure of the idea and practice of education that is grounded in

the treasures of the pioneers of thought education in the country.

indigenization education process is expected to be more accommodating Creative courage to reveal the nation's cultural heritage coupled

and responsive in integrating cultural values ​so that the appreciation of open-critical attitude of understanding of the dynamics of development

the treasures of wisdom locally grown simultaneously. of the theory and practice of contemporary education is a prerequisite

for the development of national educational paradigm that berjati

themselves and responsive to the demands of the times

CONCLUSIONS AND RECOMMENDATIONS

Conclusions

The interdependence of culture and education are the main postulates

Ki Hadjar Dewantara educational praxis. Ki Hadjar Dewantara

130 Journal of Education and Culture, Vol. 2, No. 1, June 2017

Al Musanna, indigenization Education: Educational Praxis Revitalization Rationality Ki Hadjar Dewantara

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