INTERCULTURAL ASSIMILATION AND REGIONAL LANGUAGES
The ethnic diversity in Mayoga makes language diversity among students. Most of them
carry accents and communication terms from their respective places of origin. In
communicating between students from the same region, it is not uncommon for them to use
regional languages. Communication with regional languages, according to the students
interviewed by the researcher, will increase familiarity between them, but if what is used is
another regional language, it will actually make it confusing and difficult to understand. The
obstacles experienced at the beginning of the study can be overcome by trying to understand the
character of their colleagues from other regions. A form of verbal communication using regional
languages can increase familiarity among students. Although sometimes there are vocabulary
words that are not understood by each other, according to them, it is a form of adaptation and
internalization of cultural values in schools (Rohim interview, 2016). This diversity can actually
add to the experience of the students. They will tell each other about each other's experiences.
So that among them can understand the diverse cultural values (Laras interview, 2016). In
learning, teachers absolutely use Indonesian and avoid using regional languages. This is done to
overcome missing communication in learning. PPKN teachers, for example, in teaching in class,
he emphasizes the use of good and correct Indonesian. In addition, the element of bullying
against certain students is also avoided so that the learning d
elivered can be accepted by all students without discriminating against certain
ethnicities, races, ethnicities, and languages (interview with Sudarmoko, 2016). In addition,
socio-cultural values are internalized through local wisdom that is integrated in various
extracurricular activities, such as Javanese art and Islamic art. In principle, according to the civic
education teacher, Mayoga students who adjust to the culture in Mayoga and even the culture in
Yogyakarta in general. 46 Edukasia: Journal of Islamic Education Research Miftahur Rohman &
Mukhibat c. Tolerance and Human Rights One important thing that teachers strive for is example.
In the context of formal education, teacher exemplary can be divided into two, namely
professional exemplary work related to science and personal exemplary work related to daily
behavior. It is this example that can be internalized by students so that they grow and develop
into competent, responsible, and professional individuals (Suparno, 2002: 62). In religion in
madrasas, Mayoga educators play the role of uswatun hasanah to students. Despite coming
from different religious organizations, teachers still respect each other, as the following Islamic
Cultural History teacher said: "When I explain material related to conflict, for example Sunni-Shia
conflicts, I explain to children in a balanced and proportionate way. I always tell children that
there is nothing wrong with these two theolo
gical understandings and that they are both right. Why there could be a conflict, it was
none other than the factor of the political situation of Muslims at that time which was not stable.
Then when I explained about the various maẓhabs, I also explained to the children that all the
maẓhabs are right and there is nothing wrong, it's just that we are required to choose one maẓhab
as a guide in religion" (interview with M. Rofiq Anwar, 2016). The values of tolerance conveyed in
the Islamic cultural history material are specifically the internal tolerance of Muslims (intra-
religion) itself. It is well known that today Muslims are plagued by many divisions with the
emergence of radical, extremist, and conservative understandings. Various schools in Islam also
give rise to diverse perceptions and conceptions of Islam, by researchers both from Islam (inside)
and from orientalists (outside) are classified into two, namely moderate Islam and radical Islam.
Vol. 12, No. 1, February 2017 47 Internalization of Socio-Cultural Values.... d. Social Coherence
Between Madrasah Residents Diversity in Mayoga, which is manifested in the harmony of social
interaction between madrasah residents, is a part that strongly supports education based on
socio-cultural values in the madrasah. This is supported by good madrasah management and
leadership that is firm and protects all madrasah residents so that conducive social interaction
is created between them. As a religious school tasked with instilling tolerant values between
religious and intra-religious people, Mayoga is an educational institution that is neutral, not
mainstream to certain understandings. These demands are sometimes a challenge for teachers
in teaching and learning. The Kalam Science teacher conveyed his opinion to the researcher that
he sometimes had difficulty explaining and delivering material related to theological differences.
He must explain the difference in kalam to teenage children who sometimes do not have the
maturity to think. Therefore, he is very careful in conveying it, for example when there are
questions from students related to the Sunni-Shia conflict. Teachers must choose language that
is easy for students to understand. These answers must also be balanced so that they do not
prejudice other parties who do not agree with them in the future (interview with M. Rofiq Anwar,
2016). In this case, teachers try to explore the
strengths of these various different groups rather than looking for their shortcomings and
weaknesses. This technique is carried out so that students can understand each other, have
tolerance, and respect other groups. 3. Implications for the Development of Sociocultural
Education-Based Madrasah Based on research findings in the field, social interaction built by
educators in Mayoga causes a shift in learning orientation in Islamic education. This shift gives
new hope for the development of madrassas in 48 Edukasia: Journal of Islamic Education
Research Miftahur Rohman & Mukhibat Indonesia. When many madrassas are found with an
educational system that is only escatology-oriented, in Mayoga there is a shift in the educational
paradigm towards social-multicultural theology. Learning that is only eschatological oriented
can lead to theological justification that leads to prejudice and truth claim and often leads to
radical actions and other destructive actions. This conclusion is based on the understanding that
radicalism can befall anyone, anytime and anywhere. This kind of phenomenon is very dangerous
if it develops in a pluralistic country, such as In
donesia. Usually, this kind of education begins with textual dogmas in the name of sacred
religious nash-nash. The sacred texts of the religion seem to be hindered by an absolute
interpretation that is anti-criticism, even though it is constructive. The learning of dogmatic-
textual Islamic education can lead to the polarization of Islamic teachings themselves. If this is
the case, the social morality that is expected to support the intellectual intelligence of the young
generation of Islam, will be difficult to achieve. Religious education learning in madrasas, such
as fiqh, moral creed, and al-Quran Hadith, should be able to touch the social aspect to increase
students' moral intelligence which has implications for improving the quality of individuals in
social interaction in public spaces. The education carried out in Mayoga has touched at least four
dimensions, namely the spiritual dimension, the theological dimension, the professional
dimension, and the social dimension. a. Spiritual Dimension The most popular purpose of
Islamic education that is often put forward by experts, scholars, and scholars is to form a
spiritually perfect human being who fears Allah SWT. This goal is indeed the most basic and the
main goal of Islamic education. With this goal, students who study in madrassas are expected to
become religious individuals and obey their God. Vol. 12, No. 1, February 2017 49 Internalization
of Socio-Cultural Values.... b. Theological Dimension The theological dimension is still closely
related to the spiritual dimension. The form of theology taught in Mayoga has at least touched on
the aspect of diversity. Shia theology, which is often discredited by certain groups, has been
introduced. With the introduction of these different understandings, students are expected not
to be rigid if they find differences in social life in the future, so that they can appreciate
differences well. In addition, the education provided also touches on the aspect of students'
eschatological knowledge. By teaching knowledge about the afterlife, it will educate students to
always fear the day of retribution. This can fortify them from ujub, takabur, riya, and other bad
qualities. c. Professional Dimension In this dimension, the role of the madrasah is to educate
and train students to find their respective talents. In this case, various activities, both
intracurricular and extracurricular, can be a forum for them to develop their soft skills and hard
skills. Thus, they will find their talents and interests to be able to be continued at the next level of
education, namely in college. d. Social Dimension According to researchers, this social
dimension is the most important aspect of the development of madrasah education today. The
implementation of education that is concerned with the social dimension will foster students'
constructive critical reasoning. With an understanding of pluralism and multiculturalism that is
friendly to differences, students can become tolerant, inclusive, and non-anticritical individuals
and can accept differences as sunatullah outlined by God. 50 Edukasia: Journal of Islamic
Education Research Miftahur Rohman & Mukhibat Figure 1: Learning Paradigm in Madrasas.
Learning in madrassas, which has tended to be conventional and only inclined to the hereafter
sciences (eschatology), can be reformed by using the four approaches above. Thus, learning will
touch on other dimensions that have tended to be overlooked. Some of the reasons for the need
for madrasah reform with a multy-approach include: first, the absence of significant
achievements achieved by Muslims in the 21st century. Muslims excel in quantity, but are low in
quality. High spirituality is not directly proportional to the morality possessed. Second, shifts in
social dynamics that are highly volatile and require a critical-solution-thinking framework.
Muslims today are very easily provoked. Therefore,
it is necessary to be trained as early as possible from school age. Third, madrassas as
icons of Islamic education in Indonesia are often underestimated and considered second-class
schools under public schools. The reform can be the answer to overcome a few problems in
madrasas. Fourth, there is a polarization of Islamic teachings caused by the propaganda of
literati-fundamentalist groups that reject pluralism and multiculturalism, which has recently
been very aggressive in spreading anti-pluralism. Social Professional Theological Spiritual
Madrasah Vol. 12, No. 1, February 2017 51 Internalization of Socio-Cultural Values.... To answer
the demands of the times, madrasas must improve by changing the learning paradigm. Madrasah
must develop the values of peace, tolerance, human rights, democracy and justice. Educators
in schools based on certain ethnicities and religions should teach human values and universal
justice that uphold the values of peace. Schools or madrassas with a certain religious basis must
teach their students about universal religious values. They must teach religious and cultural
values that are friendly to differences, non-violence, uphold peace, and justice. C. Conclusion
The internalization of socio-cultural values in Ma
yoga is implemented in learning activities, both intracurricular and extracurricular
activities. In intra activities, socio-cultural values are used as an approach by teachers by
implementing an integrative-accommodative learning system. Meanwhile, in extra activities,
these values are inserted in the form of arts, such as Islamic and Javanese art. Furthermore,
these diversity values have the implication of creating a harmonious dialogue between madrasah
residents (students, teachers, staff) that gives birth to tolerance and cultural values, such as
respecting the differences in maẓhab in worship practices, assimilation between cultures and
regional languages, tolerance and human rights, and coherence between madrasah residents.
The results of the study also concluded that there was a paradigm shift in madrasah development
from escatology-oriented to social-multicultural theology that touched on spiritual, theological,
professional, and social dimensions. The insemination of socio-cultural values in Mayoga also
gave birth to a harmonious dialogue of harmony between madrasah residents which then created
a conducive educational climate in the madrasah consisting of multiethnic students. However,
on the other hand, Mayoga students, whose notabene only consisted of students who were
religious 52 Edukasia: Journal of Islamic Education Research Miftahur Rohman & Islamic
Mukhibat (monoreligious), caused the pattern of social interaction to be limited to the scope of
intrareligious interaction of Islam only. Apart from these shortcomings, the results of this
research can be used as a blueprint for other madrasas to implement a multy-approach
education that not only aims to improve students' academic intelligence, but also for the
development of soft skills, hard skills, and social moral aspects of students who are religious-
multiculturally oriented.
