Development of Multicultural Education Model to Build Tolerant

Behavior of Students of Organization Management of Sunan Kalijaga

UIN

Muhammadiah

and Dedi Djubaedi

Islamic University of Jakarta, Indonesia

Keyword: Model, multicultural education, tolerant, student

Abstract: According to the demands of local wisdom and the insistence of globalization, multicultural education is

expected to be responsive to the plurality that exists in a community, especially the campus into baromater

progress of civilization for the surrounding community. Institutions of higher education are expected to print

graduates who have intolerant behavior, can respect and care, even able to cooperate in solving the nation

problems. Multicultural education can be one effective medium to give birth to a generation that has a view

that is capable of making diversity a part that must be appreciated constructively. One of the measures taken

to foster the behavior tolerant to students is to formulate a model of Multicultural Education that includes the

design philosophy, the basic concepts and approaches which comprises seven elements of culture, so as to

give space awareness to students about the importance of mutual tolerance, respect for difference ethnicity,

religion, race, ethnicity and culture of Indonesia multicultural society.

1 INTRODUCTION

Pluralism is a historical fact, it cannot be denied and

denied by anyone. Pluralism is the will of God so that

people greet, recognize, communicate, and solidarity.

In contemporary times it is difficult to find a country

with a homogeneous religion. Generally

heterogeneous with different levels. Pluralism at this

religious level is compounded by pluralism in the area

of religious interpretation. Not surprisingly, many

schools, sects, or schools in any religion. All this is

due to differences in the capacity and ability to think

of each person, perspective, or approach.

That is why almost all Islamic tertiary institutions

often find student organization groups that are

motivated by the organization's vision spirituality and

its talents / interests. The group is based on

differences in organizational visions such as: HMI,

PMII, KAMMI, and groups formed on the basis of

interests and talents such as: KSR PMI, Scouts,

Nature Lovers (Mapala), News (Likes News / Arena

/ Likes TV, Karate, and etc. One of the mass media

highlighted the number of stands set up by various

organizations to recruit its members. The stand main

purpose was to regenerate the relay of struggle and

leadership among them.

The difference in the organization's vision can be

a strong and potential diversity potential to advance,

if it can be synergized well. However, if mismanaged

can have an impact on the short radius of trust that

can cause problems, such as fostering a sense of

sectoral selfishness which in turn leads to conflict and

hostility. The phenomenon is often found in Sunan

Kalijaga State Islamic University. The successful data

is for example: the presence of a group of student

activists who feel frustrated because they feel they are

being treated unfairly and are less cared for by

campus policy holders because the Pemilwa system

and mechanism are perceived to be less transparent

and unfair for all groups or groups of Pemilwa

participants. Disappointment led to anarchic

demonstrations colored by clashes with Security

Officers ending in sealing the Rector's Building by

installing chains with locks. Anarchic demonstration

seems to be a label that is difficult to eliminate in

Sunan Kalijaga State Islamic University students.

Therefore, the multicultural spirit or attitude of the

students, especially the administrators of student

organizations, needs to be continuously developed

and even developed at the Sunan Kalijaga State

Islamic University. This is important because the

organizers of the organization are selected students

Muhammadiah, . and Djubaedi, D.

Development of Multicultural Education Model to Build Tolerant Behavior of Students of Organization Management of Sunan Kalijaga UIN.

DOI: 10.5220/0009942523392350

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2339-2350

ISBN: 978-989-758-458-9

2339

who of course become the spotlight, barometer, and

role models for other students. Expected to be able to

be born tolerant, inclusive, humanist individuals, and

affirm the spirit of pluralism and multiculturalism of

students so as to minimize the occurrence of campus

friction.

To foster this attitude education can be an

alternative that is considered appropriate, especially

multicultural education as a vehicle for sowing the

seeds of tolerance, harmony of life and sincere

appreciation for the reality of community cultural-

religious diversity. Multicultural education can be

one of the effective media to generate generations

who have a view that can make diversity as a part that

must be appreciated constructively. At a minimum,

education must be able to provide awareness to the

community that conflict is not a good thing to be

cultivated and able to provide intellectual offers,

among others by generating a culture and cooperative

network that provides space for public awareness (in

this case students ) the importance of mutual

tolerance, respect for the different visions of

spirituality, religion, race, ethnicity and culture of a

multicultural Indonesian society.

Various writings and research have often been

found about the implementation of multicultural

education. The question is what kind of education

model can give birth to people who are tolerant,

inclusive, humanist, and reinforce the spirit of

pluralism and multiculturalism? According to

Nuryatno, idealized education is education that is not

doctrinaire so that it does not bring up the claims of

absoluteness. When the space of difference and

change in religion has been turned off by fanatical and

exclusive attitudes, education becomes anti-reality.

However, precisely these fanatical and exclusive

attitudes are often born by religious-based

educational institutions.

Still according to Nuryanto: "Educational

institutions often find anti-reality education". In terms

of reality, students are diverse, each of them has a

uniqueness that is impossible. Education is

considered to be less accommodating in the reality of

intra and interfaith religious diversity, and it tends to

give birth to religious exclusiveness. Diversity also

seems disastrous as a result of a group of people who

do not respect differences of views. They prefer

violent methods and ignore dialogue as a solution to

conflict. This needs careful attention by educators.

Education must contribute to forming an inclusive

and equitable society. This study intends to design an

initial model to generate tolerance for students of the

organizational board of UIN Sunan Kalijaga, so that

a peaceful and happy condition can be created, in turn

the academic work ethic can increase and the ideals

of making UIN Sunan Kalijaga to become a world

class university will be realized soon.

2 TOLERANCE, SPIRIT OF

DIVERSITY

Tolerance is the ability to respect the nature, beliefs

and behavior of others. In the literature of Islam,

tolerance is called tasamuh which is understood as the

nature or attitude of respect, letting, or allowing the

establishment (view) of others that are contrary to our

views. Tolerance is a valuable moral virtue that can

reduce hatred, violence and bigotry. With tolerance

too, we can treat others well, respectfully and

understanding.

In addition Thomas Lickona explained that

tolerance as an ethical policy has two aspects,

namely: "First is respect for human dignity and

human rights, including freedom of conscience to

make choices as long as they do not interfere with the

rights of others. Although our consciences cannot

accept others' choices or even try to convince them

that it is wrong, tolerance will prevent us from

imposing opinions on others or unfairly restricting

their freedom. Tolerance allows us to agree to

disagree, even in the most controversial issues; it

makes us able to face any difference even though we

don't stop arguing. The second aspect, tolerance

respects human diversity, various positive values, and

various human roles that have different backgrounds,

tribes, religions, countries, and cultures. With

tolerance, it is hoped that humans can learn from the

wealth of thoughts and lives of others and benefit

from them, both at home, at school and in the

community.

Each individual is unique, so tolerance in this case

sees the good side of each human uniqueness.

"Tolerance is manifested in verbal, physical and

direct forms. A person who is intolerant tends to be

cold, ignore and disrespect others. His attention is

more on differences in ethnicity, age, religion, family

economic background, gender, physical disability,

appearance and behavior.

Therefore Michele Borba explained that, if you

want children to live harmoniously in this multiethnic

21st century, moreover facing the era of economic

community unification such as AEC and AFTA, it is

important to grow tolerant or inclusive behavior so

that students or students can face and engage

proactively in a variety of increasingly advanced

world activities. From the opinions of the various

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figures above it can be concluded that tolerance is an

important value and even becomes the spirit of a

pluralistic society. Being tolerant can create a

comfortable, safe, peaceful and happy condition in

diversity, so that human civilization can be

maintained properly. Conversely, an intolerant

atmosphere will lead to mutual trust, mutual

suspicion, and attacking each other, both physically

and in words so that they can become destructive and

tarnishing factors and even destroy human

civilization.

3 PARADIGM OF

MULTICULTURAL

EDUCATION TO BUILD

TOLERANT BEHAVIOR

The harmonious relationship between religious

communities in Indonesia is not something that has

been completed. Therefore, it is seriously necessary

to continue to develop quality over time the quality of

relationships between religious communities. The

Indonesian nation has experienced an antagonistic

condition, namely a situation of mutual disbelief and

feeling threatened, because the resolution of the

problem does not develop good communication in a

family atmosphere. The strong antagonistic discourse

suggests that differences in religion, ethnicity, and

tradition are still vulnerable to creating mutual

suspicion and feeling threatened by one another

which then encourages tension and violence.

The above has been described a little that one of

the efforts to realize a harmonious relationship in a

diverse society is education. In this case education is

contextualized in an effort to develop understanding,

awareness, attitude and behavior (mode of action)

that is tolerant of the diversity of religion and culture

in society. With this understanding, education is

required to be responsive to the opportunities and

challenges of religious and cultural diversity. This is

needed to deal with the era of globalization, where the

lives of people are more multicultural and religious

people are not confined by narrow national and

parochialistic views (

Madjid, 2004).

Various writings and research have often been

found about the implementation of multicultural

education. The question is what kind of education

model can give birth to people who are tolerant,

inclusive, humanist, and reinforce the spirit of

pluralism and multiculturalism? Idealized education

is education that is not doctrinaire so that it does not

bring up the claims of absoluteness. When the space

of difference and change in religion has been turned

off by fanatical and exclusive attitudes, religion

becomes anti-reality. However, precisely these

fanatical and exclusive attitudes were born by

religious-based educational institutions.

The meaning of education for society is

influenced by the essential understanding of the

reality of life. The meaning of education for the

community is related to the element of giving and

receiving. The meaning of education for society may

be that through children's education being smart,

people becoming experts, people are getting smarter,

people are noble, people are tolerant, children are

good at reading and so on. Furthermore Noeng

Muhadjir emphasized that education has three

functions, namely 1) fostering subject-student

creativity; 2) enriching the treasures of human

culture, enriching the contents of human values and

divine values; and 3) preparing productive workforce.

By referring to this function, the meaning of

education for the community includes two things,

namely: "being good" and "being smart" as the

essential meaning of humans (

Muhadjir, 2003).

To answer what kind of educational model that

enables the birth of a inclusive, mature, and able to

follow the times progress, it is important to consider

multicultural based education models initiated by

Amin Abdullah and religious education developed by

Seymour (1997) and Christiani (2009).

Both explain religious education models, namely

in the wall, at the wall, and beyond the wall.

Education in the wall means education that only

builds values in accordance with the spiritual vision

of each religious group/organization. Educational

models like this have an impact on students' lack of

insight into the vision of spirituality of other

groups/organizations, which opens up opportunities

for misunderstandings and prejudice. In the wall

education model can also foster the superiority of a

group/religious organization over other

groups/organizations so as to reinforce the

demarcation line between "I" and "you", "us" and

"them". Tolerance, empathy and sympathy for those

who feel different are difficult to develop.

This kind of education model positions other

groups or adherents of other religions as the others,

"others", who will go to hell because they are

considered infidels. This is a form of truth claim that

affects the monopoly of God and truth. As if the truth

and God only belong to certain individuals or groups.

Religious models like this in turn contribute to

planting the seeds of religious exclusivism that have

the potential to trigger conflict and violence in the

name of religious groups. Ironically, this in the wall

Development of Multicultural Education Model to Build Tolerant Behavior of Students of Organization Management of Sunan Kalijaga UIN

2341

education model now dominates religious education

in the country.

The education paradigm at the wall not only

teaches the values of its own teachings, but has

discussed it with other groups. This stage is a stage of

belief transformation by learning to appreciate others

who have different visions of their religious

spirituality and engage in active dialogue. This stage

people have more respect for the spirituality vision of

other groups, but still not intensely collaborate in

handling the problems that occur in society.

While education with the beyond the wall

paradigm is not only oriented to discussing and

dialogue with people who have different religious

visions. However, more than that invites students

from various religious streams to work together to

promote peace, justice, harmony and their

involvement in humanitarian work. All of that is to

show, their enemies are not people from different

religions, but poverty, ignorance, capitalism,

violence, radicalism, dishonesty, corruption,

manipulation, environmental damage, and so on.

Educational models like this also show that all

religious schools teach goodness, and that religion is

for human good according to its prophetic mission.

Thus, education that currently tends to be exclusive

because it only builds the values of its own religious

stream (in the wall) needs to be shifted towards

inclusive with models at the wall and beyond the wall.

Students not only know their own religion, but also

come into contact with other religions to cross other

traditions and then return to their own traditions.

Almost the same analysis was put forward by

Abdullah (2014) by correcting Huntington's thesis

trying to find a way out of the difficulties that were

felt by humanity after the events of September 11,

2001 and the Bali bombings. He began a number of

questions "Can humanity live side by side peacefully,

live comfortably in a peaceful environment, and

establish equal social relations despite the

background of different ethnicities, ethnicities, races,

religions, skin colors? Is there a postdogmatic

diversity? Could it be possible to generate a religious

style that has an intersubjective nuance, to reduce

tensions that are often acute between exclusive and

subjective patterns of diversity? Amin Abdullah used

a philosophical approach inspired by Immanuel Kant

in his Perpetual Peace. Then developed through a

phenomenological approach to religion in the study

of religions. This philosophical approach used to map

and dialogue three patterns of religious thinking

entities, namely Subjective, Objective and

Intersubjective in human diversity.

Subjective religious characteristics, normatively

look at and see the diversity of other people or groups

through their own religious glasses. Not through the

glasses commonly used by followers of other

religions. Measuring the size of a person's shoes with

the size of a shoe that is usually used alone. This

normative view is often dogmatic-theological. With

other expressions, normative views in religion

assume that only diversity that he and his group have

is the most valuable, while the diversity of people and

other groups (the Others) is considered worthless

(

Abdullah, 2014).

Looking at the mindset, teaching model and

subjective religious attitudes, which seem to be less

conducive to social relations between nations and

especially between various followers of the world's

religions on the planet which are getting smaller due

to the advancement of communication and

transportation technology tools, the religious

scientists especially those who wrestle with the

history of religions, and moreover penologyology of

religion, think hard to explain the side of humanity's

objectivity, not only the subjectivity of diversity.

Originally the social sciences such as anthropology,

sociology, history, psychology played a role here,

which later developed into religious social sciences

(Social sciences of religion) such as the sociology of

religion, religious anthropology, religious

psychology, the history of religions. Social-religious

scientists want to explain that the reality of religion in

addition to its subjective dimension, also has an

objective dimension. The objectivity of religion is

beyond the will and desire of a person or group of

followers (It exists out there). The social scientists of

religions want to explain and map the fundamental

structure of objectivity of religions, even though in

historical practice it also depends on the

"interpretation" of the writers (Abdullah, 2014).

Still according to Abdullah, multi-religion and

multicultural society in the container of the nation-

state which has a slogan of Bhinneka Tunggal Ika is

sociological and political reality as well as in the life

of nation and state in Indonesia. The way of thinking,

communicating and socializing in a nation-state

based on the constitution is different from the way of

thinking, communicating and associating with the era

of the religious state (theocracy). After the formation

of the United Nations, the human civilization history

is bounded by three values, namely the values of local

religious traditions, nation-state values and values as

world citizens. The demands of values "vary in

religion, ethnicity, race, class but one" (Bhinneka

Tunggal Ika) are very different from the demands of

religious teachings, which generally prioritize and

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rank the religious groups they adhere to. This

transition and meeting of values is admittedly not

easy, and not all citizens are ready to accept it.

Perpetual peace and the synergy of diversity in plural

societies require the need for radical change and

transformation in the religious views of a person and

group, because there is no world peace without peace

between leaders and followers of religions, "no world

peace without religious peace", said Hans Kung.

(Abdullah, 2014)

Of the three writings, each of Seymour (1997),

Christiani (2009), and Abdullah (2014) it can be

described the Theory Framework of this study,

namely:

Figure 1: Multicultural education theory

framework building tolerant behavior.

4 MULTICULTURAL

EDUCATION MODEL TO

BUILD STUDENTS'

TOLERANT ATTITUDES

This study uses the Research and Development (R &

D) model, because the results of this study are in the

form of products, namely a Multicultural Education

Model to Build Students' Tolerant Attitudes. For this

reason, the steps in this study consist of: (1)

Exploration Phase, namely the identification phase of

problems and needs, (2) Development Phase, namely

the stage of reviewing and determining the basics of

philosophy and theory that are appropriate and used

to overcome existing problems, (3) Model Validation

Phase through Expert FGD. Meanwhile, two stages in

R and D, namely the Effectiveness Test Model and

dissemination stage cannot be implemented in this

research period so that it will be made an agenda in

the next research (

Sumarni, 2014)



1. Exploration Stage

a. Analysis of Problems and Needs in Building

Tolerant Attitudes

This analysis was carried out by observing,

interviewing, and giving questionnaires to students of

the organization's management, each represented by

2 people from 18 organizations. Most of the students

studied were active administrators for the 2014/2015

period who were still active in lectures from various

faculties.

From the data collected, it is known that their goal

of being an organization manager is: (1) to gain

experience in carrying out their responsibilities, (2) to

learn to implement leadership, (3) to get enough

information about the problems and progress of the

campus, (4) to get satisfaction in socializing, (5)

increasing self-confidence, and, (6) can be useful in

emergency situations. Furthermore, it was stated that

the emergency conditions in question were (1) able to

determine attitudes if there were campus policies (2)

get support if they had ideas, and (3) get help or

attention if in conditions of deprivation or emergency

(eg illness). When noted, it can be analyzed that some

of these objectives are oriented towards institutional

and individual interests.

Further analysis can be carried out about their

motives to be administrators of the organization,

namely (1) related to the interests of the group,

namely as the successor to the leadership of the

organization, (2) to improve the quality of the

(campus) institutions, (3) can provide advocacy to

other students, especially new students, (5) can

provide advocacy for the wider community in need,

and (6) can take the study while applying their critical

theory. These six interests often make students

experience "conflict of interest". In addition they also

expect to be able to gain experience, increase self-

confidence, and get attention or care among fellow

administrators through better emotional ties.

While in terms of diversity, most of them feel that

among fellow students at UIN feel they have

differences in their spiritual vision, even though their

religion is the same. This means that there are those

who feel there is still diversity within one religion.

Further research results were obtained that different

spiritual visions among them resulted in different

political visions of campus organizations, seen when

the election of new administrators at the Student

Election Forum. This is what they think could

potentially conflict. In terms of the level of trust

among students can be conveyed an analysis that

trusts among fellow administrators of student

Development of Multicultural Education Model to Build Tolerant Behavior of Students of Organization Management of Sunan Kalijaga UIN

2343

organizations in one organization tend to be high, but

if with fellow management organizations that are

different organizations tend to be weak. if it is

averaged, it just tends to be low. This is because

according to their understanding the decisions made

by the leadership do not involve many students.

While students who respond to the decision, often do

not immediately get a representative response, thus

causing a distance between students and their leaders.

Meanwhile, in terms of students' social attitudes

towards diversity are still in the unfavorable category,

because they care more about their own groups and

are less concerned about other groups. This is

supported by previous research (

Sumarni, 2014) that

the results of the questionnaire distributed to 80

students obtained data that there are 6 lowest scores

of as many as 70 items distributed, can be seen in the

following table.

Table 1: Six lowest scores of student social attitudes

No Description

1 Low ability as a good listener (does not dominate

the conversation)

2 Low ability to resist disappointment

3 Don't feel guilty if you can't help a friend in need

4 The low ability to refuse the invitation of friends

to do negative things

5 Low ability to control themselves against

criticism from other groups

6 The low ability to resist anger is only due to

trivial problems

Source: Scoring results of Social Capital

questionnaire Attached to Personal Traits in April

2013.

One of the things that is an indication of the low

social attitudes is the frequent demonstrations on the

Sunan Kalijaga UIN campus. The demonstration or

so-called demonstration is one way to express

opinions in the context of campus democracy today.

One of the organizers of the organization said that the

demonstration occurred because of the anxiety

experienced by students. Many ordinary things have

become the object of demonstrations, including

facilities, the education bureaucracy within the

campus itself, the performance of some lecturers who

are considered to be poor / complicated

administrative issues, or lately there are UKT

problems that are quite widely heard on campus.

From the results of interviews with several

students of the Organizational Affairs Organization,

there were several general reasons why this

demonstration occurred, namely:

1) Differences in interpretation student

government

According to Saifuddin Ahrom Al Ayyubi

(The results of the interview with one of the

administrators of the Student Organization of Sunan

Kalijaga UIN Saifuddin on December 20, 2015) ,

Theoretically, the pattern of relations formed between

bureaucracy and students is hierarchical, meaning

that MFIs as a symbol of student government are

interrelated. In the course of the wheel of intra-

campus organization, this student government cannot

be separated from the pattern of relations with the

bureaucracy. But there are differences in

interpretation between the bureaucracy and students

themselves regarding the student government itself.

The bureaucracy considers this student government

as a patron client where the positioning of this MFI is

similar to the student council at the school level. but

according to students, this MFI is an independent

student government, has a clear positioning that is as

a partner and controller of bureaucratic policies. The

MFI becomes a partner if the policy issued relates to

students, while being a controller when the policy

issued is not pro with students.

2) Lack of trust between the two parties

Students are one of the intellectual agents in the

community. as this position, students develop a

critical paradigm in students, especially activist

students. With this paradigm, there is a slight lack of

trust in bureaucratic policies, especially regarding

policies that are considered not pro-student, for

example UKT. On the contrary, the bureaucracy, in

this case, sees the MFI as an OSIS (middle school-

level children), making it not open in some student-

related policies. This openness is what triggers the

demonstration.

3) Communication Congestion

This communication is very important in relation

to the relationship between the bureaucracy and

students ... with this communication breakdown, it is

the cause of the demonstration. One student of the

Student Organization Management (Ahmad Syafi'i)

added that the actual process of demonstrations

(going down the streets) as a protest and channeling

these aspirations did not occur carelessly. There are

preliminary processes that are sometimes less

highlighted. When students feel there are

irregularities with the bureaucracy, students begin to

move by carrying out written movements, the press

for example. After that if it is not responded to by the

bureaucracy then the advocacy process is carried out

by conducting dialogues with this bureaucracy. if not

taken seriously, this demonstration is the last resort

(The interview results with one of the administrators

of the Student Organization of Sunan Kalijaga UIN

Saifuddin Ahrom Al Ayyubi on December 19, 2015).

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Another phenomenon also shows that when

facing problems related to the relationship of students

with the campus, both leaders and students want to be

resolved by deliberation, not unilaterally decided.

Specifically, there are some opinions among students

of the organization's management about the

occurrence of anarchic demonstrations at UIN Sunan

Kaijaga, among others: (1) leaders need a long time

(less proactive) in learning a problem, students are

less patient waiting for a response , thus leading to

anarchic demonstrations; (2) the provocation of

irresponsible people who want riots, (3) the

occurrence of policies that are deemed unfair for all

student organizations or for students in general.

Their hope that there will be no anarchic

demonstrations can even create an atmosphere of

peace, harmony and mutual happiness are: (1) a

climate of democracy developed through routine

dialogue and persuasive communication, (2) all

policies that target students need intense socialization

and deliberation, ( 3) wide open access for students to

get information and transparency, (4) Exemplified

examples or examples from leaders and lecturers of

mutual respect through the habit of smile, greetings,

greetings, polite, polite. They also want to conduct

regular meetings with leaders to discuss campus

issues in a slightly relaxed, informal, and airy

atmosphere, so that problems can be discussed with a

cool head.

The results of the analysis can be used as a basis

for determining what kind of educational model is

appropriate to foster an attitude of tolerance. From the

results of questionnaires and observations, students

have several aspirations, namely:

a) They need a democratic climate, an atmosphere

of mutual respect.

b) They need infrastructure that is conducive to

democracy

c) They need the media to stay in touch

d) They need good examples or examples

e) They need access to information about the

progress and problems of the campus

f) They need a life that is mutual greetings,

greetings, smiles, courtesy

Six needs to generate tolerant behavior can be

pursued through the development of educational

models which are based on campus culture. Culture

can be defined as a pattern of understanding of social

phenomena which are expressed both implicitly and

explicitly. School culture in this context is equated

with the culture of higher education or campus

culture is a pattern of values, beliefs, and

traditions that are formed through the history of

school / campus. Cultural change is needed so that

the quality of education can be improved. Cultural

approaches can shape the reliability, trust, and

pride in the quality of a performance. With this

approach will be formed human characters

involved in an organization, including

organizations of formal education institutions

called schools. Formation of these characters

through internalization of values, norms and

attitudes, and positive habits (

Zuchdi, et al, 2013).

In the relationship between culture and behavior,

Fullan in The Moral Imperative of School Leadership

explains that a change in social context will lead to the

introduction of new elements that will influence one's

behavior for the better. Basic thing that must be

understood is that a context can change a behavior. In

this case, by changing the context means changing the

situation. Thus, changing the situation means

changing the habits, while changing habits

continuously means changing behavior. Hence,

changing the context will be able to change behavior.

Moreover, change in behavior can be obtained by

changing or forming their surrounding communities

by bringing new beliefs and supporting good leaders.

Based on the description above it is obvious that

changing behavior can be obtained through changes

in context or culture, then changes in culture are

carried out through changes in the community that

brings new beliefs and values under good leadership.

b. Potential Analysis of UIN Sunan Kalijaga

Building Tolerant Attitudes

Although the Sunan Kalijaga Islamic State

University has long been concerned about the

problems of multiculturalism, the massive exposure

was only carried out by the Chancellor of the State

Islamic University (UIN) Sunan Kalijaga at the Open

Senate Thanking the Birth of the 57th UIN of Sunan

Kalijaga Yogyakarta in Yogyakarta. At the event it

was said that entering the 57th age of UIN Sunan

Kalijaga Yogyakarta would support pluralism

education starting from the grassroots. According to

him, pluralism education is needed to solve horizontal

tensions and conflicts that are increasing due to

regional head elections and the emergence of

community groups that ignore tolerance and

togetherness in the midst of national diversity. Still at

the event was added by one of the lecturers from the

Sunan Kalijaga UIN Syari'ah Faculty, Ratno Lukito,

said the emphasis was not on the official curriculum,

but rather on the hidden curriculum that animates the

official curriculum (Anonymous, 2008).

In terms of building tolerant behavior, UIN Sunan

Kalijaga until now, focuses on the formation of

fundamental character through the curricula of

Islamic religious education courses, namely: Sufism,

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Fiqh, Al Qur'an, Hadith, and Islamic Cultural History.

It is assumed that through these four subjects the

character of students will be awakened. Nevertheless,

the achievements of religious education results at

UIN Sunan Kalijaga until now tend to be more

dominant in the cognitive domain. The balance

between cognitive and affective and psychomotor

domains is not entirely proportional (read frequently

anarchic demonstrations conducted by Sunan

Kalijaga State Islamic University students). Behind

this lack, the Sunan Kalijaga Islamic State University

has great potential to develop into a Top Board. This

was stated by the Director General of Islamic

Education of the Republic of Indonesia Ministry that

there are three PTAINs which are expected to be a

Top Board in the near future, namely: Syarif

Hidayatullah State Islamic University Jakarta, Sunan

Kalijaga State Islamic University Yogyakarta and

Malang Malik Ibrahim State Islamic University.

UIN Sunan Kalijaga has a characteristic that has

become a jargon in its academic development,

namely the integration and interconnection

paradigms. The integration paradigm of

interconnection becomes more meaningful as IAIN

transforms into UIN Sunan Kalijaga in 2004. The

philosophy of this paradigm is contained in the Vision

of UIN Sunan Kalijaga: "Excellent and prominent in

integration and development of Islam and science for

civilization".

The integration and interconnection paradigm has

provided a strong foundation in academic and

scientific development, both in curriculum

development, learning and research. This paradigm

intends to explain that religion and science are

interrelated, greet each other, and even complement

each other (Rector's Accountability Report 2001-

2005: 53-54).

The paradigm is a solid foundation for the Sunan

Kalijaga State Islamic University to develop science

and Islam, while at the same time building tolerant

behavior of its students. In addition, not a few UIN

Sunan Kalijaga academics are concerned about

studies of plurality and various theories developed,

including Prof. Amin Abdullah with the

interconnection integration building mentioned

above. The potential of UIN Sunan Kalijaga in the

field of facilities and infrastructure, including

adequate, both lecture halls, public spaces for

discussion of students and lecturers, mosques,

libraries, sports facilities, even the Student Center

building which is specifically used for student

activities organizational units both universities and

faculties. This facility is very supportive to generate

tolerant character of students.

c. Multicultural Education Model Design to Build

Student Tolerance Attitudes

1. Model philosophy

The presentation of the philosophy of this model

refers to the writings of Arif (2012) that one's

religious goodness is seen from his sincerity in

believing in his God and his willingness to do good to

his neighbor. In the context of living in a pluralistic

society and state, a type of diversity that emphasizes

humanity's orientation needs to be appreciated and

emphasized. Likewise for the context of international

relations, so that concerns about the ongoing

civilization clash between the East and West, Islam

and non-Islam, do not become a reality. The wisdom

of religious life must lead to a commitment to uphold

human values, without having to be inhibited by

religious group sentiments (

Hidayat, 1998). Religion in

this case is lived as a container, expression and

manifestation of the search for the meaning of human

life through the actualization of its humanity. If

religion is indeed revealed to humans, not human to

religion, then one of the main parameters for

evaluating the good and bad attitudes of religious life

is to use humanitarian standards and categories, not

group ideologies and sentiments. On the practical

plane, the work of humanity for example in the form

of sincerity to realize a democratic state of life,

upholding the values of justice, and knitting harmony

together in difference. If the universal values of

religion and humanity are put forward and articulated

in the agreed upon legal order and social ethics, then

the theological-psychological construction of God of

Battles will turn into God of Love and God of Peace

(Hidayat, 2004), so that conflict and violence in the

name of God and religion can be prevented from

being replaced by religious "reason" and "sense" that

give birth to humility, openness, tolerance, and are

always willing to learn to accept differences and learn

from differences.

From the description above it can be understood

that the most important goal of human life is to carry

out habluminallah and habluminannas in a balanced

manner. This balance can lead humans to carry out

their worship well in an atmosphere of peace and

mutual respect. Therefore, the model philosophy in

this study is: "Harmony of life", meaning that in the

life of society it is necessary to place elements of

balance in overcoming problems and efforts to fulfill

their needs, namely: the balance of the relationship

between God Almighty and human beings as

servants, relationships between human.

2. Basic Model Concept

In each community, there are usually certain

values that dominate developing ideas. The

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dominance of certain ideas in society will shape and

reduce the rules of conduct (the rules of conducts) and

the rules of behavior (the rules of behaviors) that form

cultural patterns (cultural pattern). Individualistic

values, suspicions, and conflicts that develop in the

community can reduce the relationship that develops

in the community. While the value of togetherness,

tolerance, and respect that develops in the community

will be able to strengthen the membership and care of

the community.

To achieve these expectations, of course, it is

necessary to continue to develop education with a

social dimension, namely education that is full of

values of respect and care. In other words, education

must be able to direct the effort to form a personality

that is mature for each individual as a social being in

overcoming the challenges of the advancement of the

times. This process of personal formation takes place

continuously in the framework of time and space that

is constantly changing. Thus, education needs to be

designed so that it can always adjust to the times that

can form personalities that are mature personally and

socially. By paying attention to the problems and

needs felt by students In this context, a multicultural

education model is proposed to generate tolerant

behavior of students using the campus culture

approach.

Stop and Smith (Tim Peneliti PPs UNY, 2003)

dividing the three layers of culture namely surface

artifacts, values and beliefs in the middle and basic

assumptions. The culture layer can be visualized in

the figure below:

Figure 5: Culture layers

Artifacts are easy to observe school culture layers

such as daily rituals at school, various ceremonies,

objects and various habits in school, deeper layers in

the form of values and beliefs in school and this is the

main characteristic a school. The deepest layers are

assumptions, values, symbols that cannot be

recognized but continue to have an impact on school

behavior (Subiyantoro, 2010).

The culture layer can be seen in the illustration

below:

Figure 6: School culture layer example

Based on the picture above, the artifact is a land

that can be used as a medium in building values. The

building of such beliefs, in this case is to generate

education of character values for students. Of course

physical conditioning and activities created in

behavior can be directed towards building student

value behavior.

a. Approach to Seven Elements of the Culture

Channel

In connection with activities created to generate

these beliefs and values, Lickona

(1991)

believes that

there are six elements of a good culture to be

developed in an educational institution, namely: (1)

leadership and moral exemplary, (2) overall

discipline, (3) growing sense of brotherhood, (4)

democratic atmosphere, (5) harmonious cooperation

and (6) the appointment of a special time to discuss

character problems. The six culture elements are very

relevant to social capital, and therefore are prioritized

as the basis for the culture development in this study.

1) Higher Education and Moral Leadership

In the description of school / college culture, it has

been mentioned that behavior change can be built

through changes in context (culture), changing the

situation, which ultimately changes student behavior.

In this context the leader role plays a very important

role, because he is the driving force, the ship's captain

who is able to give direction to where the "ship" will

be taken safely landed. Although the leader role is

very large, in the context of education the task value

of building culture is not solely the leader task, but the

role of all citizens / community members regardless

of their position still plays an important role.

The leadership role is to provide a vision, policy,

mechanism of interaction, coordination and

monitoring. The pillar of an organization is a leader

Development of Multicultural Education Model to Build Tolerant Behavior of Students of Organization Management of Sunan Kalijaga UIN

2347

who is always focused on giving (giving-focused),

namely a leader who has humility to eliminate self

(selfless) and place the interests of the people he leads

in the most important position. This type of leader is

called a selfless leader (Subiyantoro, 2010). In his

book Lickona (2012: 455-456) explained that moral

leadership has a role, among others: (1) formulating

vision, short-term goals, and long-term goals; (2)

involve daily activities to instill character values; (3)

organizing workshops, curriculum development,

public lectures, etc. to instill character values, and (4)

provide examples of examples.

2 Comprehensive discipline

Lickona (2012: 463) also states that discipline is an

important element in the moral environment.

Discipline according to Lickona is more on discipline

in obeying the rules that are being implemented, not

just just coming and coming from the office. Hence,

to support the discipline in obeying rules, students

must understand well what is the rules in their

institution. This order socialization must be done to

all elements in educational institutions. In addition,

monitoring is also needed in implementing the

regulation.

3 Growing sense of brotherhood among

university residents

A good and strong sense of brotherhood may prevent

violence, oppression and other violent behavior.

Conversely, various moral problems, such as fraud,

theft, corruption will arise if the brotherhood ties are

weak, and the group's positive norms do not exist.

Value of appreciation, caring, and mutual respect are

needed to form a sense of brotherhood, including

informal meetings, friendships, and so on. Getting used

to giving a smile, greetings, greetings, courtesy, and

courtesy strongly supports the growing sense of

brotherhood.

4 The establishment of a democratic

atmosphere

Educational institutions that are open to input,

egalitarian leaders, decisions made together, activities

carried out together, the election of chairmen of

democratic classes, and student organizations that

involve students in democratic leadership practices and

increase their sense of responsibility answer.

5 The establishment of a harmonious

collaboration atmosphere

In a good society, good cooperation will grow. In a

university, they will get along well, collaborate with

each other, work together, both internally and

externally, so that they can improve their intellectual

quality with high-quality findings or innovations.

6 Scheduling of Time to Solve Student

Problems

There is an increase of morality importance

awareness, by providing special time to show concern

for morals (Lickona, 2012: 479). The attention can be

pointed by exploring the problems of student morale

decline, especially related to anarchic

demonstrations. and trying to find various alternative

solutions, so that the problem does not expand.

7 Nonviolent Communication

Nonviolent communication (KNK) or often referred

to as "nonviolent communication (NVC) is a way of

communication that guides communicators to give

from the heart. KNK is based on language and

communication skills that strengthen the

communicator's ability to remain human, even in

stressful conditions. KNK guides communicators in

reformulating how communicators express their

intended intentions and listen to others

(communicants). KNK guides someone to express

honestly and clearly and give attention and empathy

to others. With KNK communicators learn to hear the

deepest needs of the communicator themselves and

also the deepest needs of others as communicants

(Rosenberg, 2013).

Nonviolent Communication Components. In

order to arrive at a shared desire in terms of giving

from the heart, the communicator and communicant

must focus on the four areas that are used as

components in achieving the formation of non-violent

communication. First, the communicator observes

what the real situation is like. Observations carried

out include what others say and do whether they can

enrich the lives of communicators or not. To be able

to articulate this observation, it is necessary to have a

method that is without justification or evaluation -

just to say what others say and do, whether it is

something that is liked or not that the communicator

does not like. Second, stating how the communicator

feels when observing it, whether feeling hurt, afraid,

pleasant, amused, upset, or other feelings. Third, the

communicator expresses his needs related to feelings

from the observations.

From the description above can be made the

concept of Multicultural Education Model to build

tolerant behavior of students, namely:

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2348

Figure 3: Comprehensive multicultural education model

design to build student character

5 CONCLUSIONS

From the above, some conclusions can be put

forward. In accordance with the demands of local

wisdom, multicultural education is expected to be

responsive to the diversity that exists in a community,

especially the campus community which is the

progress baromater of civilization for the surrounding

community. Besides that, the insistence of

globalization with its positive and negative sides is

increasingly inevitable as if demanding higher

education institutions to produce graduates who have

tolerant behavior, can respect and care, and even be

able to work together in solving national problems.

Without a high attitude of tolerance, pluralism can

become a "fire in the husk" which at any time has the

potential to suppress the building of a harmonious and

peaceful life.

To build tolerant behavior, education can be an

alternative that is considered appropriate, especially

multicultural education as a vehicle for sowing the

seeds of tolerance, harmony of life and sincere

appreciation for the reality of community cultural-

religious diversity. Multicultural education can be

one of the effective media to generate generations

who have a view that can make diversity as a part that

must be appreciated constructively. At a minimum,

education must be able to give awareness to students

that the act of anarchism is not a good thing to be

cultivated. One of the efforts taken to foster tolerant

behavior to students is by formulating a Multicultural

Education Model that includes the design of

philosophy, basic concepts, and an approach

consisting of seven elements of culture, so as to

provide space for students to be aware of the

importance of mutual tolerance, respect the

differences in religion, race, ethnicity and culture of a

multicultural Indonesian society.

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