Pedagogical Enculturation and the Quest of Identity among Russian

Students at Maulana Malik Ibrahim State Islamic University of

Malang

Abdul Haris

, Rois Imron Rosi

and Mokhammad Yahya

Universitas Islam Negeri Maulana Malik Ibrahim Malang, Jalan Gajayana No. 50, Malang, Indonesia

Keywords: Pedagogical Enculturation; Russia Students.

Abstract: Pedagogical enculturation is an inevitable aspect of socialization encountered by foreign students. This

study tries to explore: 1) identity of Russian students who study at UIN Malang, 2) formation process of

their new identities and 3) supporting and restricting factors in the learning process in the university. These

objectives will be answered using in-depth interview, direct observation and documentation for this study is

qualitative in nature. In analysing the data, researchers use the cultural identity of Stuart Hall (1996) on the

concept of identity as being and becoming. The findings of this study show that the general characteristic of

Russian students does not see any internal clash of being Russian and Muslim. They are even able to

combine these two characteristics into a single (hybrid) identity i.e. Muslim Russian. The Sufi

characteristics to some degree have also influenced their characteristic particularly in establishing

friendship. Relating with the educational characteristic (identity), Russian students are often ordered by

teachers to express their learning engagement in writing. Moreover, (verbal) presentation in front of the

class is considered something new and challenging. Russian student used assimilation process in the

culturasation process. The assimilation process is seemingly opted as an effective way to live well within

Indonesian community. But in fact, he still thinks about his privacy, his own business and therefore

apparently, he seems to be difficult to give a clear and deep explanation about his formation of new

identities. The exclusive feeling and superiority attitude are also existed as he claims that the quality of

education in Russia at present is better than Indonesia. He even goes further to not suggest the other Russian

to study in this University

1 INTRODUCTION

Many researchers believed that cultural identity is

really an interesting topic to be discussed. Every

researcher has distinctive methodology, theory and

concentration. Cultural identity is formed by daily

activities (Novakova & Foltinova, 2014; Saljo &

Hijorne, 2013). While other researcher agreed that

cultural identity undergoes constant transformation

(Ifrim, 2013; Cerkezi, et, al.,2013; Anbreen, 2015).

Geographic similarity and migration factor have also

caused the formation of cultural identity (Cojanu,

2014; Hidair & Alincai, 2015; Tsui & Tollefson,

2017). This article uniquely tries to explore another

aspect of cultural identity that is cultural identity that

is connected with higher education.

Studies on cultural identity which is connected

to education is often conducted by some researcher

such as cultural identity in education (Maduta, 2014;

Villodre, 2014; Altugan, 2014 & 2015 and Miller, et

al., 2018). Those researchers also have distinctive

subjects of research. Maduta, Villodre and Altugan

focus on elementary and secondary students’

identity. All research resulted the importance of

understanding cultural identity for supporting

successful learning. Based on these significances

between cultural identity and education, therefore,

understanding cultural identity in the field of

education is extremely crucial. In order to give

students an understanding of cultural identity in the

educational field, the teacher needs to introduce it

since early childhood, by using an appropriate

method like music (Villodre, 2014; Altugan, 2014 &

2015; Abreen, 2015) on the importance of

understanding cultural identity.

The cultural identity has a big effect in

determining the student’s success (Altugan, 2014 &

1380

Haris, A., Rosi, R. and Yahya, M.

Pedagogical Enculturation and the Quest of Identity among Russian Students at Maulana Malik Ibrahim State Islamic University of Malang.

DOI: 10.5220/0009927913801385

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1380-1385

ISBN: 978-989-758-458-9

2015). When students can identify their identity,

they can achieve a success in their learning. It is also

important for teachers to understand the diverse

cultural identity of students in order to establish an

appropriate learning method in anticipating those

differences and bringing the student success. Quite

different with all studies above, this research does

not merely try to explain the connection or effect

between cultural identity and learning, but this study

also tries to explore the formation process of

students’ new identity in their new environment as

well. The subject of research is also different

compared with the previous research which is

primary and secondary students. In this research,

university students are the main subjects to be

studied.

The subjects of this research are Russian

Muslim students who came from Dagestan, Russia.

The selection of Dagestani is due to the several

reasons that include: a) Russian is the only student

came from European country who study in Maulana

Malik Ibrahim State Islamic university of Malang, b)

The Republic of Dagestan is the most multi-ethnic

region in Russia. There are 14 ‘indigenous’ peoples

whose languages are supported by the state. The

total number of indigenous people is actually more

than 30 (Yarlykapov, 2012; Shakhbanova, et al.,

2018).

Table I: Ethnic groups in Dagestan

(Source: Yarlykapov, 2012)

According to data from 1 January 2009,

Dagestan’s population was above 2.7 million people.

Currently, Dagestan is awaiting the birth of its 3

millionth inhabitant.2 Around 95 percent of

believers are Muslims (most are Sunnis, up to 4

percent are Shiites), around 5 percent are Christian

(mostly Orthodox), fewer than 1 percent are Jews.

Dagestan is situated in the North Eastern part of the

Caucasus and is flanked by the Caspian Sea in the

East. Dagestan is divided into three zones:

mountainous (39.9 percent of the territory),

piedmont (15.8 percent) and flat plain (43.3

percent). (Yarlykapov2012). Based on this reason,

this research also tries to give a great contribution in

the development of knowledge, especially in the

cultural identity among students in Maulana Malik

Ibrahim Malang and in the larger context.

2 OBJECTIVES AND METHOD

This is a qualitative method in nature, in which this

study tries to explore: 1) Identity of Russian Muslim

Students, 2) formation process of the new identity of

Russian Muslim Students, 2) supporting and barrier

factors in the learning at Maulana Malik Ibrahim

State Islamic University of Malang. These objectives

will be answered using interview, direct observation

and documentation.

This research explores 2 male Russian students

in Maulana Malik Ibrahim State Islamic University

of Malang who study in different semester he is

really mastering Bahasa Indonesia and English. He

is a management student in his last forth year. The

researcher asks the informants about their

experiences of teaching and learning process in

Russia and Indonesia. Some differences identity of

learning maybe appears because of the different

backgrounds of school and their original region

before coming to Indonesia.

To analyse the result of interview and

observation, researchers use the theory of cultural

identity by Stuart Hall (1996; 2014) which explained

two main concept of identity those are identity as

being and identity as becoming (Hall, 1990). Identity

as being is correlated with ‘who we really are’ or

can be defined as the identity that influenced by

social environment where the individual firstly live

in. it based on the history, time, place and individual

culture happened in the past, whereas the identity as

becoming is correlated with ‘what might become’

(Hall, 1990). The result of the interview and

observation can be seen by this theory.

3 FINDINGS AND DISCUSSION

3.1 Russian Identity

In a meeting with the Russian informants, the

discussion conducted around 1 hour and 51 minutes.

Long and detail conversation with them began with

the explanation about their school background. In

Pedagogical Enculturation and the Quest of Identity among Russian Students at Maulana Malik Ibrahim State Islamic University of Malang

1381

fact, one of the informants makes a school moving

for three times because of his parent’s job that has to

move to another place, then he continues with the

common characteristic of Russian. These two

persons are coming from Republic of Dagestan that

Muslim as majority, but they are having a hard

character as written in some resources. When the

question given about “Hard Characteristic”, he

answers “yes, it’s a usual when someone do bad

things, directly will be shooted, boombed etc”. so,

what is the differences between Russian and

Dagestani? He answers “…Dagestani is harder”. The

word ‘Hard’ means not only physically, but also the

way to express something such us when they are

talking inclined harder than other ethnic.

About the treatment of non-Muslim in Russia,

especially in his daily life, they answer and agree

that there is no such kind of thing that underestimate

Muslim in Dagestan. Dealing with friends also like

that, they are free to choose a friend, Muslim or not,

as he told “… Russia is not Racism, black, white,

Christian or another if they are good, we are possible

to make a friendship”, another adds “…here I have a

Christ friend in Brawijaya University”. Government

treatment also in justice for all nations, such as Free

Health Cost for all nations and also for Muslim, he

said “the cost of my Heart ill operation is 8 thousand

Roubles and it’s payed by government”. He said

clearly that he was a patriot of Russia or 100% pure

Russian and proud of it, although just a Muslim who

live in Republic of Dagestan. As he said

“…although I’m Muslim, I’m still 100% Russian”.

He continues that everybody who born will get

an economic assistance from the government around

Rp. 700-800 thousand in each month till 1 year and

5 months. Whereas for second children will get

around 100 million Rupiah after giving birth.

According to the informants, it’s a usual thing for

Russian to have children more than 4 or at least 4

children. As he said “Mostly Russian has many

children, at least 4”.

The next conversation begins with the conflict

between Wahabi and Sufism that happens in Russia,

how it’s emergence and is it happens till now? By

that question, he gives me answer:

“as I know that I’m Sufis, but actually I don’t

know what is it (Sufism). In Dagestan are mostly

Sufism, I don’t understand if you ask me about

religion really”

He claims that he doesn’t understand so much

about religion, the history of religion in Dagestan,

and so on. But in this time, he tells a story about

“Syaikh” and “Mufti”. For about 30 minutes our

conversation directed to those words. He explained

that all people in Dagestan were learning to

“Syaikh” or be Murid of him. Who has not learned

to Syaikh, it can be called male less, as he said

“…everyone follows Syaikh, who unfollow him will

be called less male”. During the conversation he

explained that before going to Syaikh, it is forbidden

to have a dirty thinking, as he said:

“If wanna go there, it’s forbidden to think a dirty

one for about 2 weeks at least, so have to be pure,

because Syaikh is Transparent and knows what we

want”

When the society visit “Syaikh” house, the

person will be given some foods by him, for those

who go for the first time, he will get “Tasbih”, and

that is a symbol of “manly”, as he said:

“if we visit Syaikh, we ordered to eat, given

tasbih also” “…male who goes to syaikh usually

using green cap and Tasbih and that was a really

man”

It doesn’t enough, he talks about Syeikh, he also

compares that him as guidance and supporter. He

said “…if in the ancient time we learn to the

prophet, so at this time we learn to Syaikh”. In fact,

he continues that the previous Syaikh entered ka’bah

“…previous Syaikh was entered Ka’bah and the new

one was also entering Ka’bah”. People of Dagestan

really respect this person and they believe that he

was a saint. Currently we compare it with a Mufti

(Religion leader), because the previous Syaikh died

by self-bomb from a woman that impersonate to be

his Student and visit his house and do self-bombing

in the house. The informants regret that incident

because till now he wants to learn with him “…till

now I want to learn with him”. The religious values

that were applied in Russia is also applied in his life

in Indonesia that is the respectful for Islamic

Scholars (Kyai), and he will always respect that

person. In order to validate the data, researchers try

to do an interview with Indonesian who married

with Russian or Dagestani, she explains that

Dagestan was really respected who consider as

religion expert, she said:

“Islam Sufi as majority there (that use green cap

usually), they are really respected to a person who

they consider as a religion expert. The newest

information comes from Dagestan that founded

Prophet Muhammad Hair and Muslim leader wash

it with water and that water be pure, till so many

people make queue to drink that water”.

In facial appearance, Russian students in UIN

was divided into 2 types “…Dagestan was Arabic

face, but Tatarstan was Europe face”, Tatarstan has a

culture and habit as same as Europe and different

ICRI 2018 - International Conference Recent Innovation

1382

with Dagestan. He also claims that the past Russia is

different than current Russia, terrorism, Bomb is still

existing this time but lesser than the old time.

Dealing with a habitual action of Russian

Muslim, there is some habit, that same with

Indonesian but he explains about Muslimah in

Russia “…in Russia, there is no a woman who

doesn’t use Hijab enter to the mosque, in Indonesia I

find it so much”. That factor happens because all of

Muslimah in Russia use Hijab. A mosque in Russia

also used not only for praying activity, but for

learning activity “…mosque also be a place to hold

some competition such as reciting holy Qur’an,

Praying and then gives a prize to the winners”. In

this case, the function of the mosque is in line with

Indonesia, where it also uses for holding a religious

competition.

3.2 Russian New Identity

The process of reforming the new identities for

students influenced by social interaction in his daily

life. Their interaction process formed the identities.

In fact, they have passed the process successfully.

They never felt as a foreigner in term of

conversation and daily life. They testified that

Indonesian are respectful and kindness, those

Indonesian characteristics are really helping him

adapt easily. Generally, in terms of daily life they

don’t really need to change their own identity

because they act based on Islamic teaching as well

as Indonesians. More than it, sometimes he placed

himself as a citizen of two countries. When socialize

with Russian, he feels as Russian, but when he

communicates with Indonesian, he feels as an

Indonesian. He said “…sometimes being Russian,

and another time being Indonesian”. Russian also

does assimilation process in order to live with

Indonesian. But, in classroom activities, the need a

huge adaptation, especially in the way of learning.

One informant said that in classroom activity, he

feels happy when make an interaction with friends,

by the result, he understands the lesson after asking

them “… I more understand after discussing or

asking my friends than the teacher’s explanation.”.

The case when Russians feel that the interaction

with students are more enjoyable than the teachers, it

means that the teacher need to be closer to the

Russian. But in another time, we also need to look at

2 sides, the first is teacher and the second is friends.

For researchers, the intensive social interaction will

give so many effects in a person’s daily life. The

role of teachers come in multicultural education, to

cares for all students without considering the culture

differences and so on. Here, the task of teacher in

multicultural class will be more challenging.

Because the learning system in Russia sets out

a teacher center, and the students, mostly have to

write the subject they learned, this system effected

the habituation of passive students. But in other side,

the Russians are good in writing and memorizing.

“teachers who speak, and then the students

ordered to write. Sometimes memorize but mostly

write. If the students come forward and explain, we

can’t find it in Russia”

Despite their capability in writing and

memorizing, presenting material in front of class is

still a huge problem for Russians. It was because

they never experienced in this kind of learning

strategy. The passiveness being more complicated

on one of the informants because he does.t really

want to study the subject they have learned. As he

said: “I don’t like it, but ordered by father because

there is no Islamic Economy in Russia. Truly, I want

to be a journalist like a father.” That was the reason

why he gets a bad mark in every semester, because

he doesn’t like it and doesn’t has a desire to learn it.

Munsterberg and Taylor (in Nasution, 2000) conduct

scientific research on how’s the good learning ways,

there are several ways to learn in good. The core of

these ways including:

a. A healthy physical state

b. Social and economic situation is stable

c. The mental state is optimistic

d. Using the best time

e. Make a note

For the informant, because he doesn’t like the

subject, till his mentality is pessimistic and doesn’t

use his best time to study. Because he doesn’t like

the subjects, it created the laziness in doing

something. So that, he will never get an effective

way of learning before he brings his desire to study

back. Currently, in his 4th year of study, he needs to

study hard in finalizing his study in Indonesia. For

the two informants, they have already understood

the identity of learning in Indonesia and adapted

well. So, their learning will be easier to be passed.

The study about identity as explained above has

a goal and useful for students. Because by

understanding the self-identity it can help students

understand: (Bliss, 2010; Lal, 2018)

a. Self

b. One’s own culture

c. Being open to the cultures of others.

As Susan Bliss explained, “Understanding and

valuing ourselves is the first step to valuing others.

If we have a positive sense of self, we are able to be

more open and accepting of diversity. By exploring

Pedagogical Enculturation and the Quest of Identity among Russian Students at Maulana Malik Ibrahim State Islamic University of Malang

1383

personal identity and cultural diversity, students

learn about and connect their own cultural identity

and heritage with those of others at different times

and places.” (Lal, 2018). These were a goal of this

research, hopefully the foreign students who already

understand their identity can be more open with

other identity and culture.

The identity to be considered by Russian

Students is identity as becoming as noted by Hall

(1990) rather than identity as being. ‘becoming’

identity is constantly negotiating the identity;

maintaining the old identity and adopting the new

ones (Ting‐Toomey, 2017). If students are just

maintaining the old identity, it can be difficult to

learn actively, but if they mix the old and the new

which is considering how they would become in the

new environment, it can easily lead them into

successful learning. Hence, in this sense, this

research strengthened Hall’s Theory on “being” and

“becoming” identity.

3.3 Supporting and Barrier Factors

Dealing with barrier factors, according to the

informants, he explains the factors as below:

“Firstly is because of me, I’m lazy to study, the

second is language, scientific language I mean, and

the last is lack of desire because I don’t really like

the lesson. Dealing with desire, if I want it, I sure

that I can do it, such us Bahasa Indonesia, I can

because I want to learn it. So that, I need to emerge

my desire to study well”

The last, when he asked to give a message to

other Russian that will study in UIN, he claims that

will not ask the Russian to study at this University

because he feels that Russia nowadays is better than

Indonesia, as he explains below:

“Maybe I don’t want to ask another Russian to

study here, because the quality of education in

Russia nowadays is better and higher than here, and

I’m afraid that Russian can do a bad things here,

because in Russia (Dagestan especially) they never

see a sexy girls, if that chance comes to them here,

I’m afraid that they can do such a bad thing,

because it’s impossible to see like that in Russia”.

Dealing with motivation, it must come from

himself without stimuli from other person. But by

this research can be understood that every person

from different country are different and we have to

open our mind and think globally.

4 CONCLUSIONS

As written in the first chapter this study mainly deals

with three objectives;exploring some Russian

student's identity of Maulana Malik Ibrahim State

Islamic University of Malang, explaining the

formation process of new (hybrid) identities in order

to live with the Indonesian majority in their learning

activity and describing the barrier and supporting

factors they felt during teaching and learning process.

The research informants are 2 students from Russia.

The general characteristic of Dagestan people is

tougher or even harder than ordinary Russians. They

do not see any internal clash of being a Russian and

Muslim. They are even able to combine these two

characteristics as a single (hybrid) identity i.e.

Muslim Russian. This is probably because Islam in

Dagestan is the religion of the majority and therefore

there is no negative treatment or policy on Muslim.

Governmental policy in health treatment for instance

is equally free to any citizen of Dagestan. Since

Muslim is the majority there is almost no selection

or limitation in choosing friends (Muslim or not).

Dealing with religious expression, most of

Dagestani are Sufis. They still believe on the

existence of the ’holy man/ saint’ called “Syeikh”.

Dagestani people really put their high respect to the

“Syeikh. The Sufism characteristics to some degree

have influenced the character of Dagestani students

at UIN Malang. Russian students have sort of

selection in their involvement with the Indonesian

students. This is for the researcher, caused by the

Sufism attitude that tends to have strict selection in

their friendship. Friendship according to the Sufi

teaching is not a matter of a mere socialization, but it

will influence to the characteristic of the students.

Russian students in UIN are divided into 2

categories; Dagestani with Arabic facial appearance

and Tatarstan with European face. Due to this

genetical background in terms of culture and habit,

Tatarstan has many similarities with Europeans. This

is also empowered by the fact that Tatarstan Muslim

is a minority that live within the strong Christian

European culture. They are not able to express their

distinctive identities in the massive influential

European culture. Relating to the educational

characteristic (identity), Russian students are often

ordered by teachers to express their learning

engagement in writing. Therefore, compared with

Thai students, Russian students are more active

because they actually have been customized to

engage in the learning activities even though only

through the writing. Moreover, for the Russian

ICRI 2018 - International Conference Recent Innovation

1384

students, (verbal) presentation in front of the class is

considered something new and challenging.

While with Russian culture, there are some

differences that make Russians feel difficult in

adapting new environment, such us an informant

says that everything in Russia is fast, including the

transportation. He even considered that Russia today

is much better than Indonesia. It is therefore to some

degree they behave exclusively in his daily activities

in Indonesia. But it is alluring to note that similar to

Thai students, Russian student used assimilation

process in the culturasation process. When he

mingles with Indonesian, sometimes he chooses to

be Indonesian, but when he interacts with Russian,

he turns back to be Russian. The assimilation

process is seemingly opted as an effective way to

live well within Indonesian community. But in fact,

he still thinks about his privacy, his own business

and therefore, apparently, he seems to be difficult to

give a clear and deep explanation about his

formation of new identities. Another striking

different characteristic of Russian compared with

Indonesians is being ‘on time’ that He doesn’t find it

here.

Dealing with supporting and barrier factors in the

learning activity, it comes mostly from himself,

because he doesn’t like the lesson at all. The parent

who actually ordered him to study in Management

department and it is surely conflicting with his own

interest and desire. It is therefore if his desire

doesn’t come he will feel unenjoyable in learning

activity and cannot be engaged in learning. The

exclusive feeling and superiority attitude are also

existed as he claims that the quality of education in

Russia at present is better than Indonesia. He even

goes further to not suggest the other Russian to study

in this University

REFERENCES

Anbreen, Tanzeela. 2015. The influence of English as

second language learning on Pakistani university

students’ identity. Procedia – Social and behavioral

Sciences 192. 379-387

Altugan, Arzu Sosyal. 2014. The effect of cultural identity

on learning. Procedia – Social and Behavioral

Sciences 190.

Altugan, Arzu Sosyal. 2015. The relationship between

cultural identity and learning. Procedia – Social and

Behavioral Sciences 186.

Bliss, Susan. 2010. ‘Identity and Cultural Diversity’,

Global Education Journal.

Cojanu, Daniel. 2014. Homo Localis. Interpreting cultural

identity as spirit of place. Procedia – Social and

Behavioral Sciences 149, 212-216

Edlira Cerkezi, et al. 2013. Intercultural communication,

innovations and standardization of cultural identity in

teaching method. Procedia – Social and Behavioral

Sciences 75, 154-162

Hall, Stuart. 1990. Cultural Identity and Diaspora.

Lawrence & Wishart. London

Hall, S. 2014. Cultural identity and diaspora. In Diaspora

and visual culture (pp. 35-47). Routledge.

Hidair, Isebelle , & Rodica Ailincai. 2015. Migration and

identities of “indigenous” socio-cultural groups in

French Guiana: a case study of students along the

Oyapock and Maroni Rivers. Procedia – Social and

Behavioral Sciences 174.

Ifrim, Nicoleta. 2013. Education and interculturality in

approaching post-totalitarian identity discourse:

interactive views on re-reading the Romanian cultural

identity. Procedia – Social and Behavioral Sciences

93, 18-22.

Lal, J. 2018. Situating locations: The politics of self,

identity, and" other" in living and writing the text. In

Feminist dilemmas in fieldwork pp. 185-214.

Routledge.

Maduta, Cristian. 2014. Education and national identity.

The local cultural heritage and its effects upon present

local educational policies in Arad county from

Romania. Procedia – Social and Behavioral Sciences

116, 2847-2851

Miller, A. L., Berlo, J. C., Wolf, B. J., & Roberts, J. L.

2018. American Encounters: Art, History, and Cultural

Identity.

Nasution. 2000. Berbagai Pendekatan dalam Proses

Belajar dan Mengajar. Bumi Aksara. Jakarta

Novakova, Martina & Erika Foltinova. 2014. The ordinary

– everyday -commonplace as a reference of cultural

identity. Procedia – Social and Behavioral Sciences

122.

Saljo, Roger & Eva Hijorne. 2014. Representing diversity

in education: student identities in contexts of learning

and instruction. International Journal of Educational

Research 63, p. 1-4

Shakhbanova, M. M., Kasyanov, D. S. Z. V. V., Bineeva,

Z. A. M. N. K., & Samygin, S. I. 2018. The specificity

of religious identity in contemporary Russian society

(on the example of the Dagestan Republic).

Purushartha-A Journal of Management, Ethics and

Spirituality, 10(2).

TingToomey, S. 2017. Identity negotiation theory. The

International Encyclopedia of Intercultural

Communication, 1-6.

Tsui, A. B., & Tollefson, J. W. 2017. Language policy and

the construction of national cultural identity. In

Language policy, culture, and identity in Asian

contexts .pp. 11-32. New York: Routledge.

Villodre, Maria del Mar Bernabe. 2014. Cultural identity

and using music in the intercultural educational

process. Procedia – Social and Behavioral Sciences

132, 235-240

Yarlykapov, Akhmet. 2012. Dagestan: stable instability.

Saferworld. Russia.

Pedagogical Enculturation and the Quest of Identity among Russian Students at Maulana Malik Ibrahim State Islamic University of Malang

1385