PLURALITY IN ACADEMIC TRADITION:

The Case of Lecturers’ Educational Background at the

Graduate School Syarif Hidayatullah State Islamic University

(UIN) Jakarta from 1982-2014

Thesis

A Thesis submitted in partial fulfillment of the requirements for the

degree of Master of Islamic Education

By:

Masayu Mashita Maisarah

21141200000017

Under the Supervision of:

Prof. Dr. Komaruddin Hidayat, MA

GRADUATE SCHOOL

SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY

JAKARTA

1438 H / 2017 M

ACKNOWLEDGEMENT In the name of Allah, the Most Gracious, the Most Merciful.

This book initially was a research which is completed and

submitted to the Graduate School Syarif Hidayatullah State Islamic

University (UIN) Jakarta, as a partial fulfillment of the requirements for

the degree of Master of Islamic Education.

The idea of the book originated primarily from a reality that

diversity occurs in all educational levels. For the UIN cases, the

phenomena of diversity can be noticed from its academic community;

whether it comes from different social or religious organizations,

educational background, cultural or ethnicity, countries or even

religions. Hence, as a unique institution which produces a distinct

tradition of Islamic studies, the UIN provide lecturers with different

scholarly tradition; either graduated from the Eastern, Western or local

universities.

To that end, I performed a research and focused merely on

lecturers’ educational background to understand further how they dealt

with differences, in particular concerning the impact on students’ work. I

presumed that lecturers struggled with internal conflicts since the

background has different educational tradition. The Western, Eastern

and local educational traditions have been explored further in this book

chapter to help readers understand these different entities respectively.

By exploring the notion of collaboration which closely related

with conflict resolution, I ended up with a conclusion that the East-West

tension nowadays have been melted, although not entirely. I argued that

lecturers’ collaboration not only can be traced through the intrapersonal

or interpersonal aspects. The need to combined those two levels with an

additional aspect, the epistemological dimension; become substantial.

This statement can be verified since the epistemological dimension of

lecturers’ educational background becomes the basis on both side to

work collaboratively. This general finding indicated that two salient

factors that support the process of lecturers’ collaboration, including

their background as a pesantren graduates and their participation to

promote the Indonesian Islam. By having a team-work, they construct

the idea to promote the moderate culture amid academic community.

With this finding, I reaffirm a general statement which declared the

Graduate School UIN Jakarta as a smelting place. My hope that these

findings will give a positive contribution on discussion toward research

on East-West relationship, diversity and equity, lecturers’ collaboration,

and professional communities.

In view of that, I realized that this research to some degree is a

collaboration of so many people whom I cannot mention their names one

by one proportionally in this acknowledgment. For this reason, I would

like to express my sincere thanks and gratitude to all of people who have

assisted me in completing my study and in particular in finishing this

research.

First of all, I would like express my deepest gratitude to the

Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr.

Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri

Abdillah, MA; and to both Chairpersons of Doctoral and Master degree,

Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude

also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA

whose sharp criticism and insightful comments have made this work

much better that I could predict before. The choice of the Graduate

School as the focus of this study also owes much to his constructive

comments on my earlier proposal. Thanks to share the idea and

encourage me during every phase of my study.

My deepest appreciation also goes to all my lecturers who have

shared their knowledge and experiences during their lectures and

personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra,

MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho

Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan

Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata,

MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD;

Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad

Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin,

PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr.

Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab,

MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof.

Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar,

MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna

Yuningsih, PhD; Nurlena Rifa’i, PhD; Didin Syafrudin, PhD; Din Wahid,

PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback,

and comments were remarkable in guiding my study. To have had the

opportunity to learn from each of them is my privilege.

My deepest gratitude also goes to Dr. Shirley Baker from Alliant

University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD

Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who

taught me the way to create a good academic writing. Although in this

study the author is still a beginner, yet this thesis become the first work

which developed in English language. I am grateful to them for allow me

to join in their classes as a Master student representative among the

Doctoral candidates of the Graduate School in which I learned so much.

In addition, I would like to give my sincere thanks and

appreciation to PPIM UIN Jakarta. Special thanks deliver to the

directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi,

PhD; who provide lots of events related with the research on Islamic

Studies, such as seminars, conferences and even references in which I

collected the materials needed for writing this thesis. Other thankfulness

delivers to STFI Sadra with similar events in Islamic philosophy. Special

thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always

inform and delivers invitations for those events. By participating those

events I gain lots of information to enhance my knowledge in Islamic

studies.

Not less importantly, I also owe much to Bu Zulfa Indira

Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for

facilitate and arrange schedules for my meeting with the professor. I also

owe much to the Research Library of the Graduate School, from which I

collected the materials needed for writing this thesis. Special thanks to

Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of

this study would not be possible without support and help from members

of the Graduate School. I am really indebted to Mas Arief, Mas Adam,

Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak

Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak

Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak

Odang, Pak Rojalih (alm.), and other members of the Graduate School.

My gratitude goes next to Yayasan Al-Mas’udiyah, Sukabumi. I

would like to express my heartfelt gratitude to all the asa>ti>dh and santris at the Pesantren Miftahul Huda Al-Mas’udiyah, Rindu Alam, Sukabumi.

A place where I was raised and educated with the religious sciences. A

place with a tranquility which stimulate me to learn more about ad-di>n and pursue further for a higher degree in learning. My deepest gratitude

delivers to Abah Didi (KH. Syeikh Ibnu Mas’ud Rd. Didi Djajadinata);

Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman;

Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.);

Ust. H. Rahmat Saleh, S.Ag.

In particular, to my former college, STAI Al-Mas’udiyah; as a

place for me to express my notion in which I dedicated with. The

completion of this study would not be possible without the support from

the member of this institution. I would like to express my sincere

appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr.

Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh

Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust.

Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak,

S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I;

Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other

thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding,

Garut; as the first place at Indonesia that introduced to my family and

stayed before transferal to Sukabumi. My deepest gratitude delivers to

Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf

Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj.

Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore

and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle

Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to

become my family in this world and the next. Their support and pray

from the beginning to the end of my study was extraordinary.

My thanks also deliver to my tutors and friends in the foreign

languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim

Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr.

Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma,

Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the

Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah,

Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak

Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak

Fauzani, Pak Afwan, Ust. Azmi, Pak Yoyo, Pak Udin, Pak Isa, Pak

Uksan, Ust. Istikhori, Pak Yusri, Pak Wari, Pak Pendeta (Hannas), Pak

Budi, Pak Fauzani, Pak Asep, Pak Syam, Pak Ayatullah, Pak Mujahid,

Pak Iman, Pak Julian, Dahrul Abi, Mas Sofi, Abg Zakaria, Abg

Zulfarizal. To my classmates from Master candidates in the year

2014/2015: Liana, Nurul, Mbk Izzah, Meta, Bu Zuraida, Bu Junaidah,

Zulfa, Arliana, Kak Khalilah, Syifa Abla, Mbk Yuni, Abg Sahlan, Abg

Amir, Abg Akmal, Bro Oka, Bro Nawir, Bro Tamam, Abg Harahap, Bro

Alwi, Bro Fauzan, Ust. Hizbullah, Bro Fawzi, Ust. Atho, Ust. Yunal,

Ust. Daud, A Anwar, A Komar, Bg Afif, Ust. Aziz, Bg Alfiandri, Bg

Zulkifli, Bro Imam, Ust. Sirojuddin, Bg Luthfi, Ust. Anang, and the

others. To my friends in the women quite room (WQR): Bu Nurlaila, Bu

Ainal, Bu Fadhlina, Bu Ida Musdafia, Kak Deffi, Unni Yeni, Kak Roza,

Bu Wulan, Kak Rifqy, Mutiara. Also other friends whom I recognized:

Pak Ali Halidin, Pak Idrianto Faishal, Pak Paulus Tasik Galle, Pak

Appriliantoni, Pak Daminto, Pak Yahya Agil, Pak Saparudin, Mas Adzan

Noor, Bu Any Widayatsari, Kak Wina Tresna Rahayu, Bu Umi Kulsum,

Bu Nuraini, Kak Ngainurrahmah, Abg Zain, Bro Yudril, Bro Fadhil, Bro

Hafidz, A Sansan, Mas Ainun, Kak Dewi Sutrisna, Kak Sonia, Abg

Ikhwan, Bg Iwan, Bro Rof’il, Abg Mas’adi, Teh Rika, Vhya, Hasna, A

Fahmi, Bu Ipah, Bro Rama, Bro Adit, Mas Adeni, and other friends

whom I cannot mention their names one by one proportionally. Special

thanks to all of them who has helped me differently formulate my ideas

and enjoy the difficult time I had to face during the completion of my

study in Jakarta.

Not less importantly, also to those who act as my teacher and

friends: Pak Mu’min, Ust. Anshor, Pak Umar, Mr. Iksan, Pak Irawan,

Pak Hasan, Pak Zulfis, Pak Umar Syam, Pak Irvani, Pak Amir, Pak Asep

Saepulloh, Romo Gregorius Soetomo, Abg Irham; whose valuable

criticism and comments have helped me shape the focus of my study.

Also to Buya Ihsan Ahmad and to my Libyan friend’s, Bro Othman

Eltalis; who helped me to read and retranslate by using an appropriate

Arabic language for the abstract of this thesis. Thanks for taking the

time amid the bustle of activities. Thanks for the kindness and

encouragement.

To the one and my only sister, Masayu Fatimah Azzahrah Bte

Masagos Zainudin, I owe you many things for your sincere support and

help during the completion of this study. Thanks for having a great

discussion about our study while keep on accompany my loneliness in

Jakarta. Thanks to become the best sister and I promise to spend my

time more with you again after finishing the writing.

Above all, my deepest respect and gratitude go to my big family

at Singapore, the family of Masagos and Ibrahim. The most importantly

to my parent, Masagos Zainudin Bin Masagos Mohamad and Selina Bte

Ibrahim who always motivate with their loves and pray for my life. Their

decision to put me and my sister to learn and lives more at Sukabumi is

the best selection to gain more worthy life provision. Both affection for

us is one of the sublime realities of worldly life, therefore, filial gratitude

to them is a most urgent and tireless duty. Thanks for sacrifice your life

for both of us. Jazakalla>h ah}san al-jaza>’! All praise is due to the Lord, the Almighty, who gives the

breath, the strength – in truth everything – to this humble servant. He

indeed, who taught me and assisted me in this life journey. Alh}}amdulilla>hi h}amdan kathi>ra>!

Masayu Mashita Maisarah Bte Masagos Zainudin

Graduate School State Islamic University Syarif Hidayatullah Jakarta

Rajab 1438 H / April 2017 M

ABSTRACT

This study proves that in accordance with Islamic Studies, the

East-West tension nowadays have been melted, although not entirely.

The epistemological dimension of lecturers’ educational background at

the Graduate School cases becomes the basis on both side to work

collaboratively. With this finding, this study suggests that lecturers’

collaboration not only can be traced through the intrapersonal or

interpersonal aspects. The need to combined those two levels with an

additional aspect, the epistemological dimension; become substantial.

This study tends to bridge the work of Achinstein (2002) who much

focuses on the interpersonal aspect of teachers’ collaboration, and

Keranen & Prudencio (2014) who concerned on the intrapersonal.

This study was conducted to reaffirm a general statement which

declared the UIN as a smelting place. The intellectual ‘melting-pot’ was

identified since the university was constructed with different academic

traditions; derived from the pesantren tradition, originated from the

Middle Eastern universities, and developed with the Western tradition.

Therefore, this study seeks to explore how lecturers deal with

differences, in particular concerning the impact on students’ work.

To demonstrate how do lecturers collaborate, several theories

have been chosen to guide the study: McKeown’s (2009) ‘first time

effect’ theory, Burke & Stet’s (2009) identity theory, and Huxham’s

(1996, 2005) collaborative theory. Furthermore, with the intention to

examine collaborative efforts, Achinstein’s (2002) collaborative model

was chosen and will be explored from a micropolitical perspective.

Drawing on micropolitical theory, the author found that conflict, borders, and ideology, were at the center of issues related to

collaboration and community learning and are underrepresented in

research on teacher collaboration.

The study used a qualitative method. The data for investigations

are collected through bibliographical study and fieldwork.

Bibliographical or library research is carried out by surveying a number

of relevant libraries from which, books, articles, academic theses,

research reports containing early findings are acquired. The empirical

investigations developed from the triangulation technique, in order to

ensure the validity of data between field data and documents.

Keywords: East-West relationship, Academic Tradition, Islamic Studies, IAIN-UIN, Educational Background, Lecturer, Collaboration, Conflict.

ملخص الوقت أن عالقة الدراسة اإلسالمية مع التواترات بني الشرق والغرب يف تثبت هذه الدراسة

اتللمحاضرين يف كلية الدراس احلاضر قد تالشي ولو بشكل بسيط فالبعد املعريف من اخلليفة التعليميةاحملاضرين ، كما تشري هذه الدراسة إىل أن تعاون ون فيما بني اجلانبنيقد يصبح األساس للتعا العليا

، جتمع احلاجة آلخرين فقطأو مع اأن يعزى خالل اجلوانب داخل الشخص نفسه واألساتذة ال ميكن متيل هذه الدراسة إىل دراسة يف حني تصبح ذات موضوعية. املستويني ايل البعد املعرفني إىل هذين

Achinstein و دراسات يركز كثريا على اجلوانب الشخصية لتعاون املعلمني حيث (2002)سنةKeranen وPrudencio فسهاللذان يركزان على داخل الشخص ن (2014)سنة.

لسبك كمكاناجلامعات اإلسالمية هوقد أجريت هذه الدراسة لتأكيد البيان العام الذي أعلنتاملتبعة يف ، املستمدة من التقاليد مع التقاليد األكادميية املختلفةالفكري منذ أن بنيت اجلامعة اجلانب

و تطويرها مع التقاليد قد نشأت من جامعات الشرق األوسط،حيث جندها املدارس اإلسالمية الداخلية و األساتذة مع هذه الدراسة إىل استكشاف كيفية تعامل احملاضرين وتسعى اإلسالمية يف الغرب. يتعلق ابلطالب. فيها وال سيمااخلالفات األكادميية،

: وكانت العديد من النظرايت كإطار مرجعي لفهم جهود هيئة التدريس ابلتعاون McKeown و"أول مرة أتثري" يف نظرية( 2009)سنة ، Burke وStet يف نظرية اهلوية (2009)سنة

هذه الدراسة هتدف جندان وعالوة على ذلك،. يف نظرية التعاونية (1996،2005)سنيت Huxhamو و سيتم البحث (2002)سنة Achinsteinالتعاوين اجلهود التعاونية، وقد مت اختيار النموذج ايل دراسة أن الصراع، الباحث وجد ،micropoliticalواعتمادا على نظرية .micropolitical من منظور

كان مركزا من القضااي املتعلقة ابلتعاون والتعلم اجملتمعية الذي قل اإلهتمام يف واأليديولوجيا، ،واحلدود .البحوث املتعلقة ابلتعاون املعلم

و امليدانية من خالل البحوثحتليلها و البياانتالنوعي جلمع على املنهج هذا البحثيتعمد والدراسات واملقاالتتتم من خالل مسح البياانت ذات الصلة، بدءا من الكتب واليت ةياملكتب

كما أن التقارير البحثية تعترب النتائج األولية يف الدراسة. وبعد ذلك التحقيق التجرييب املتقدم األكادميية، والواثئق.لضمان صحة البياانت بني البياانت

حماضر، العالقة بني الشرق والغرب، التقليد األكادميي، الدراسات اإلسالمية،: كلمات البحث

IAIN-UINالصراع ،، اخللفية التعليمية، التعاون.

ABSTRAK

Penelitian ini membuktikan bahwa dalam hubungannya dengan studi

Islam, ketegangan antara Barat-Timur saat ini telah mencair, walaupun tidak

secara menyeluruh. Dimensi epistemologis dalam kasus latar belakang dosen di

Sekolah Pascasarjana menjadi dasar bagi kedua pihak untuk melakukan

kerjasama. Dengan temuan ini, penelitian ini menyarankan bahwa kolaborasi

dosen tidak hanya bisa ditinjau dari aspek interpersonal dan intrapersonal.

Perlunya menggabungkan kedua dimensi tersebut dengan menambahkan satu

lagi aspek, yakni dimensi epistemologis, menjadi substantif. Penelitian ini

memiliki kecenderungan menjembatani karya Achinstein (2002) yang hanya

menelaah dimensi interpersonal, serta penelitian Keranen & Prudencio (2014)

yang fokus pada aspek intrapersonal dalam kolaborasi dosen.

Penelitian ini dilakukan untuk menegaskan kembali pernyataan umum

yang menyatakan bahwa UIN adalah tempat ‘peleburan’. Peleburan intelektual

telah teridentifikasi semenjak kampus didirikan dengan ragam tradisi akademik;

berawal dari tradisi pesantren, dikembangkan dengan merujuk pada model

kampus Timur Tengah, yang pada akhirnya dikembangkan lagi dengan

menggabungkan model kajian Islam di Barat. Penelitian ini ditujukan untuk

menelaah bagaimana dosen menangani permasalahan yang muncul di antara

sesama dosen, baik yang memiliki persamaan atau perbedaan latar belakang

akademik, khususnya yang berkaitan dengan pengaruhnya terhadap tugas akhir

mahasiswa.

Beberapa teori telah dipilih sebagai kerangka acuan untuk memahami

upaya dosen dalam berkolaborasi, antara lain: teori ‘pengalaman pertama’

McKeown (2009), teori identitas Burke & Stet (2009), dan teori kolaborasi

Huxham (1996, 2005). Selanjutnya, model kolaborasi Achinstein (2002) telah

dipilih dan di eksplorasi untuk menganalisis kolaborasi dosen melalui

pendekatan mikropolitik. Dari perspektif tersebut, penulis menemukan bahwa

konflik, batasan, dan ideologi menjadi tiga isu utama yang berhubungan dengan

kolaborasi dalam masyarakat akademik yang kurang mendapat perhatian dalam

penelitian terkait kolaborasi dosen.

Penelitian ini menggunakan metode kualitatif. Data untuk penyelidikan

dikumpulkan melalui studi pustaka dan penelitian lapangan. Penelitian

bibliografi atau pustaka dilakukan melalui survei sejumlah data yang relevan,

mulai dari buku, artikel, karya akademik, laporan penelitian yang menjadi

temuan awal dalam penelitian. Selanjutnya penyelidikan empiris dikembangkan

dari teknik triangulasi, untuk memastikan validitas data antara data lapangan

dan dokumen.

Kata Kunci: Relasi Barat-Timur, Tradisi Akademik, Kajian Islam, IAIN-UIN, Latar Belakang Pendidikan, Dosen, Kolaborasi, Konflik.

xi

TRANSLITERATION

All Arabic words that occur in this thesis are transliterated according to

Times New Arabic Font, which used by the Graduate School Syarif

Hidayatullah State Islamic University (UIN) Jakarta, in the following

table:1

Consonants:

k = ك {d = ض d = د - = ا

l = ل {t = ط dh = ذ b = ب

m = م {z = ظ r = ر t = ت

n = ن ‘ = ع z = ز th = ث

h = ه gh = غ s = س j = ج

w = و f = ف sh = ش {h = ح

y = ي q = ق {s = ص kh = خ

Vocal and Diphthongs:

Short a = ´ i = ِ u = ِ

Long a> = ا i> = ي u> = و

Diphthongs ay = ا ي aw = ا و

Notes:

- In the case of tashdi>d ( ّ ), the consonant is doubled, b is written bb.

Example: رب نا (rabbana>).

- In the case of ta> marbu>t}ah (ة), it is written h, unless it occurs within

an id}a>fah, where it is written t.

1Adopted from Pedoman Penulisan Bahasa Indonesia, Transliterasi, dan

Pembuatan Notes dalam Karya Ilmiah (Manual for Indonesian Language,

Transliterations, and Notes in Academic Writing), (Jakarta: Sekolah Pascasarjana UIN

Syarif Hidayatullah, 2014), 49.

TABLE OF CONTENTS

ABOUT THE AUTHOR

ACKNOWLEDGEMENT

FOREWORD

TABLE OF CONTENTS

CHAPTER I INTRODUCTION

A. Background of the Study…………………......

B. Research Problem…………………………….

C. Research Objectives………………………….

D. Potential Significance……………………......

E. Review on Previous Research………………..

F. Research Methodology……………………….

G. Organization of the Study……………………

1

8

10

10

12

16

21

CHAPTER II COLLABORATION IN ACADEMIC SETTINGS:

A THEORITICAL FRAMEWORK

A. The Impact of Studying Abroad

1. General Expectation toward Study

Abroad……………………………………

2. Study Abroad and Intellectual Growth of

Adult Learners……………………………

3. Study Abroad and Identity Change……...

B. The Collaborative Theory

1. Multiple Interpretations on ‘Collaboration’

2. Collaboration in the Educational Context.

3. Research on Collaborative Experiences in

General……………………………...........

4. Achinstein’s Collaborative Model: A

Micropolitical Perspective……………….

23

27

32

40

45

51

58

CHAPTER III EDUCATIONAL TRADITIONS AMONG INDONESIAN

MUSLIM SCHOLARS: A HISTORICAL OUTLOOK

A. The Root of Western and Non-Western

Educational Tradition: An Overview………...

1. Western Educational Tradition…………..

2. Islamic Educational Tradition…………...

B. Indonesian Educational Traditions

1. The Middle Eastern as Muslim Intellectual

Tradition …………………………………

2. The Influences of Pesantren and the Local

Tradition….................................................

3. Western Universities as another Muslim

Academic Orientation………....................

67

72

77

84

89

96

CHAPTER IV THE ACADEMIC TRADITION OF UIN JAKARTA

A. The Graduate School: A Historical View…….

B. The Graduate School Policies by Periods

1. Graduate Faculty Period (1982-1991)…...

2. Graduate Program Period (1992-2007).....

3. Graduate School Period (2007-2015)……

C. Intellectual ‘Melting-Pot’: The Foundations of

Lecturers’ Collaboration………………..........

106

113

113

116

119

CHAPTER V COLLABORATION BETWEEN WESTERN AND

NON-WESTERN GRADUATES

A. Lecturers’ Perception on Collaboration: Conflict,

Border, and Ideology…………………………

1. Epistemological Dimension…..................

2. Intrapersonal Dimension…………….......

3. Interpersonal Dimension...........................

B. Lecturers’ Collaboration Praxis……………...

1. Developing the Epistemology of

Knowledge……………………………….

2. Reconstructing the Academic Culture…...

3. Accommodating differences……………..

C. Students’ Work as the Product of

Collaboration…………………………………

D. Students’ Opinion about Lecturers’

Collaboration…………………………………

127

128

132

137

146

147

152

159

162

174

CHAPTER VI CONCLUSION

A. Summary……………………………………...

B. Research Implications……………………......

C. Limitations and Possible Further Areas of

Research………………………………………

185

189

190

BIBLIOGRAPHY

GLOSSARY

INDEX

APPENDICES

xv

LIST OF FIGURES

Figure Title of the figure Page

1.1 Numbers of UIN Lecturers According to the

Academic Tradition

6

1.2 Lecturers’ Educational Background (2011-2015) 7

2.1 Factors Influencing Students Participation in Study

Abroad Program

25

2.2 Kolb’s Nine-Region Learning Styles Type Grid 28

2.3 The Work of Identity 34

2.4 Themes of Collaboration Practice 38

2.5 Dimensions of Collaboration and Key Relationships

between them

41

2.6 Collaboration Life Cycle 45

2.7 The Distinction between Cooperative and

Collaborative Learning

46

2.8 Theoretical Framework of the Study 66

4.1 American Melting-Pot 122

5.1 Themes of PhD Dissertations 164

5.2 Students’ Perception on the Influence of Lecturers

toward their work

166

5.3 Students’ Preference on Academic Guidance I 168

5.4 Students’ Preference on Academic Guidance II 173

xvi

LIST OF TABLES

Table Table title Page

1.1 List of Lecturers’ Educational Background 19

2.1 The Distinction between Cognitive and Social

Process

33

2.2 Gardner’s Levers of Change Reflected in Study

Abroad Components

37

2.3 Engle & Engle Study Abroad Program Levels 39

2.4 Approaches to Learning and Studying 50

2.5 Continuum of Micropolitical Processes about

Conflict within Teacher Collaboration

63

4.1 The Changing Name of Graduate Institution 112

5.1 The Distribution of Themes on PhD Dissertations of

the Graduate School UIN Jakarta (2009-2015)

163

5.2 The Themes of PhD Dissertations in accordance with

Academic Supervisors’ Educational Background

167

5.3 Topic Tendency on PhD Dissertations in accordance

with similar Supervisors’ Educational Background

171

xvii

LIST OF ABBREVIATIONS

Abbreviations Indonesia English

IAIN Institut Agama Islam

Negeri

State Institute of Islamic

Studies

IAS Institusi Studi Lanjutan Institute of Advanced

Studies

INIS Indonesia-Belanda dalam

Kajian Islam

Indonesia-Netherlaands

in Islamic Studies

MoNE Kementrian Pendidikan

Nasional

Ministry of National

Education

MoRA Kementrian Agama Ministry of Religious

Affairs

PTAIN Perguruan Tinggi Agama

Islam Negeri

State Islamic Higher

Institution

STAIN Sekolah Tinggi Agama

Islam Negeri

State College of Islamic

Studies

UGM Universitas Gadjah Mada Gadjah Mada University

UIN Universitas Islam Negeri State Islamic University

1

CHAPTER I

INTRODUCTION

A. Background of the Study

East and West has always been seen as a two different entities

which can be identified through its culture, religion, philosophy, even

languages. Generally, the term “East” and “West” dichotomy is the

perceived differences between the Eastern world and Western cultures.

Asian and Islamic nations have been regarded as East, while Australia,

Canada, Europe, New Zealand, Latin America and the United States are

regarded as West, which has been identified differently.1 This great

divide was a man-made; as quoted from Vico’s statement that men make

their own history. “What they can know is what they have made, and

extend it to geography: as both geographical and cultural entities – to

say nothing of history entities – such locales, regions, geographical

sectors as ‘Orient’ and ‘Occident’ ”.2

Due to the fact that the history of East-West dichotomy also

unseparated from the topics of colonialism; after all, nowadays, both

relation have make such connection. East and West become an idea that

has its own tradition of thought and imagery that were given through

reality and it presence for support and to an extent reflect each other.

Although the divide has also been posited as an Islamic “East” versus an

American and European “West”,3 cultural rather than geographical in a

1 See Al Makin, Antara Barat dan Timur: Batasan, Dominasi, Relasi, dan

Globalisasi (Between West and East: Restriction, Domination, Relation and Globalization) (Jakarta: PT Serambi Ilmu Semesta, 2015), 35-36, 50. See also Richard

Nisbett, The Geography of Thought: How Asian and Westerners think differently and why? (New York: The Free Press, 2003), xvi; A. Faruq Nasution, Islam dan Peradaban (Islam and The Civilization) (Jakarta: Dar al Hikmah, 2007), 80, 115.

2 See Giovanni Battista Vico in his magnum opus Scienza Nuova (The New Science, 1725), as cited by Edward Said in his highly influential book, Orientalism. Said

stated that the book was indebted to Vico in which he quoted Vico’s name 13 times. Vico, according to Said, saw the interdependence of human history and cultures as

organically bound together (p.118). See Edward Said Orientalism (New York: Vintage

Books, 1979), 4-5. For further reading, see also Peter Burke, A Social History of Knowledge: from Gutenberg to Diderot (Cambridge: Polity Press, 2000), 204.

3 According to Cox and Marks, the term “West” and “Islam” represent a broad category and unbalanced, which can bring a simplification in understanding this two

terms. Conversely, other scholars argued that opposing these two terms might be work

when the category of comparison has been ascertained. See Caroline Cox and John

Marks, The ‘West’, Islam and Islamism: Is Ideological Islam Compatible with Liberal Democracy? (London: Institute for the Study of Civil Society, 2003), 2. See also C. A.

O. Van Nieuwenhuijze, “Islam and the West: Worlds Apart? A Case of Interactive

Sociocultural Dynamics”, Arabica, T. 42, Fasc. 3 (1995): 380-403,

2

division, the boundaries of East and West are not fixed but diverge based

on the criteria adopted by individuals who used the term. However, with

such varied traditions and experiences, it cannot regard them as monistic

units of analysis.

In terms of education, the differences between East-West can be

seen from variant point of view. From a political side, for instance, a

strong East-West partnership can become a key to promoting intellectual

cooperation and international solidarity. As been pointed out by Power

(2006), by analyzing the educational policy and practices relation

between UNESCO and Eidos, he argued that the partnerships linking

between East-West, North-South; the co-operation and exchanges

within and between regional groupings, alliances between ministries and

institutions facing similar problems, generate more culturally sensitive

indicators for monitoring the quality of education and the impact of IT,

and set tighter ethical standards governing the trade in educational

goods and services in the East-West partnerships.4 Thus, the partnership

was radically rethought by moving away the neo-colonial approach and

towards more genuine partnerships.

Similar to Power, Jian et al., (2010) had also exemplified the

relation within these two entities from a cultural view. Accordingly,

much of literature on East-West educational collaboration focused on

Western teachers’ interaction with Eastern students, or vice versa. By

exploring both relations as a cultural difference, the authors argued that

such collaboration activities between educational institutions are

difficult and require skills to work across cultural divides. Mostly, the

challenge was come from students or teachers that may have

misconceptions about aspects of the other culture that may cause

problems.5 In line with Jian et al., Goodall (2014) argued that cultural

http://www.jstor.org/stable/4057382, (accessed August 27, 2014). See Nicholas Le

Quesne, “Trying to Bridge A Great Divide”,

http://www.time.com/time/magazine/article/0,9171,998765,00.html (accessed February 15, 2015); Akbar Ahmed, “Ibn Khaldun's Understanding of Civilizations and the

Dilemmas of Islam and the West Today”, Vol. 56, No. 1 (Winter, 2002): 20-45, 29;

Chaidar S. Bamualim, et al., Islam and the West: Dialogue of Civilizations in Search of a Peaceful Global Order (Jakarta: Pusat Bahasa dan Budaya UIN Jakarta & Konrad-

Adenauer-Stiftung, 2003), 3, 249; Shahrough Akhavi, “Islam and the West in World History”, Third World Quarterly, Vol. 24, No. 3 (2003): 545-562,

http://www.jstor.org/stable/3993385, (accessed February 11, 2015). 4 Collin Power, “East-West Partnerships: Lessons from UNECSO and Eidos”,

Educational Resources, Policy, and Practices (2006) 5: 255-264, http://link.springer.com/article/10.1007/s10671-006-9013-7 (accessed August 13, 2015).

5 See Hua-Li Jian, et al., “Toward harmonious East–West educational

partnerships: a study of cultural differences between Taiwanese and Norwegian

3

difference is not confined to national boundaries. In terms of learning,

the degree of collectivism or individualism within a society can be

regarded as one of the many significant components of the complex

concept of “culture”.6

As well as Jian et al. and Goodall, Lei Chang (2011)7 and

Palfrayman & McBride (2007)8 strengthen both relations from a

psychological outlook. Accordingly, historical and contemporary

evidence from multiple sources concluded the favoring social learning in

the East and individual learning in the West. Corresponding to these

different adaptive strategies, East–West differences stem from learning

styles that differ between copying and rote memorization, on the one

hand, and critical thinking and innovative problem solving, on the other

hand. Hence, these primary cultural differences are correlated with such

personality attributes as conformity, compliance, and independence that

serve to facilitate both learning styles. These conditions illustrated that

East-West encounter can be highlight as a unique phenomenon by

placing both as a symbolic interactionism; a socio-psychological

perspective on the idea of the self and its interaction with the others.9 As an academic tradition, the East-West, or well known as

Western and non-Western educational tradition; have its own

distinctive; i.e. the educational setting, including methodology of

teaching, curriculum, styles of teaching and learning; epistemology of

knowledge, cultural background, and so forth. What should be stressed

beyond those distinctive are these traditions were constructed from

different paradigm with an interconnected history. As an illustration, by

quoting Seeley’s statement, “the study of education should begin with

engineering students”, Asia Pacific Education Review (2010): 585–595,

https://www.hioa.no/eng/employee/hualiji, (accessed August 15, 2015). 6 See Helen Goodall, “Middle East meets West: Negotiating Cultural

Difference in International Educational Encounters”, International Review of Education, (2014): 603–617, http://link.springer.com/article/10.1007%252Fs11159-014-9423-3,

(accessed August 13, 2015). 7 See Lei Chang, et al., “Cultural Adaptations to Environmental Variability:

An Evolutionary Account of East–West Differences”, Education Psychology Review, (2011): 99–129, http://onlinelibrary.wiley.com/doi/10.1525/aa.2001.103.4.968/full, (accessed August 13, 2015).

8 See David Palfrayman & Dawn Lorraine McBride (ed.), Learning and Teaching across Cultures in Higher Education (New York: Palgrave Macmillan, 2007).

9 For further reading, see Peter Burke and Jan E. Stets, Identity Theory (New York: Oxford University Press, 2009), 9-17. See also Richard West, & Lynn Turner,

Understanding Interpersonal Communication: Making Choices in Changing Times

(Boston: Wadsworth Cengage Learning, 2008), 145.

4

its history”;10 it can be traced that the intellectual foundation of Western

tradition has a relation with Islam. Although Islam is not really ‘non-

Western’11 in the same as the other societies and religions, the history

shows much of what has been considering being the basis for the

Western tradition from the period of classical antiquity was preserved

not in the West, but rather by Islamic scholars in the Middle Ages.12

However, the Islamic educational tradition, with its own characteristics,

is as old as Islam itself; whereas its history shows conceptual,

ideological, and structural diversification. It is an unfolding journey of

continuity and change, adaptation and self-regeneration.

In the Indonesian case, both traditions were developed in such

different way. From its early period, the non-Western educational

tradition or later identified as Islamic tradition at both the socio-cultural

and intellectual levels, has a relation with the Middle East; with

H}aramayn (Mecca and Medina) and Cairo as the main places to gain

knowledge for the Indonesian Muslims.13 On the contrary, the Western

educational system has been adopted during the period of Dutch

colonialism which introduces the modern systems of education.

Additionally, as a local academic tradition, the pesantren with its own

characteristic later on contributed well to the educational development

as the indigenous Islamic education center in Indonesia. By result, what

has been developed in Indonesian educational systems cannot be

separated from these traditions. This will be discussed further in the

following chapter.

10 Accordingly, the history of education begins with the childhood of the race,

and traces its intellectual development step by step to the present time. As such history

is academic in character, and furnishes information concerning the educational systems, methods, theories, and practices of the past; it should be placed early in the professional

pedagogical course, to serve as the foundation for an improved educational science which

profits by the experience of mankind. For further reading, see Levi Seeley, History of Education (New York: American Book Company, 2009), 11-12.

11 Several work explicitly categorized Islam as one of non-Western educational

tradition. Accordingly, the Muslim educational heritage is similarly excluded in large

part from Western histories of educational thought and practice, and so its inclusion is

certainly defensible. See Timothy Reagan, Non-Western Educational Traditions: Indigenous Approaches to Educational Thought and Practice (New Jersey: Lawrance Erlbaum Associates Inc., 2005), 217. See also Levi Seeley, History of Education, 77.

12 Gary B. Fergren (ed.), The History of Science and Religion in the Western Tradition (New York: Garland Publishing Inc., 2000), 283.

13 Azyumardi Azra, The Origins of Islamic Reformism in Southeast Asia: Networks of Malay-Indonesian and Middle Eastern ‘Ulama’ in the Seventeenth and Eighteenth Century (Cross Nest, Anst; Honolulu: Leiden: Asian Studies Association of

Australia (AAAS), 2004), 1-4.

5

Recently, as Islamic studies had been ‘globalized’,14 it is clear

that the educational networks and scholarly pilgrimages in Islamic

studies are also changing significantly. For some years, the universities

of McGill, Temple, Leiden, Chicago, and the Australian National

University have been competing with the traditional centers of Islamic

Studies, such as Al-Azhar, Umm Quro Mecca, or the Islamic University

of Medina, for influence over a much broader field of Islamic studies.

Globalization has given unprecedented opportunities to greater numbers

of young intellectual Muslims to study overseas than ever before,

whether it is in the Middle East, Iran, South Asia, Europe, the UK,

North America, or Australia. Student mobility, scholarly exchange,

international conferences, joint research projects, the setting-up of

Islamic studies centers in Western universities, international

benchmarking and quality assurance among universities in Muslim

countries, the increasing use of English as a medium of academic

discourse, and not least of all the communicative revolution made

possible by the internet and email, are all impacting upon the nature of

the Islamic studies. The major theoretical questions that can be raised

are: how do Western and non-Western graduates develop the Islamic

studies in particular related with the Indonesian context? This issue can

be specified by questioning, how do Western and non-Western graduates

accommodate the differences since the respective universities have

different academic traditions? How do they deal with diversities? What

exactly are the results of these collaborations?

I assumed that what can be emphasized from the phenomenon of

learning Islamic studies abroad is mostly the Indonesian Muslim

students who graduated from the Western and Eastern academic

tradition have been trained earlier in pesantren,15 as their local academic

tradition. Several works pointed out that the santris who pursue their

graduate degree abroad have contributed much, particularly in the

14 Kamaruzzaman Bustaman, “Introduction”, in Kamaruzzaman Bustamam

Ahmad & Patrick Jory (eds.), Islamic Studies and Islamic Education in Contemporary Southeast Asia (Kuala Lumpur: Yayasan Ilmuwan, 2011), vi.

15 Several impression have been transcribed according to this situation. For

example, see the works by Yudian W. Asmin (ed.), Pengalaman Belajar Islam di Kanada (The Experiences of Learning Islam in Canada) (Montreal-Yogyakarta: PERMIKA and Titian Ilahi Press, 1997); Deddy Mulyana (ed.), Menjadi Santri di Luar Negeri (Become a Santri Abroad) (Bandung: Remaja Rosdakarya, 1997); Sumanto al-Qurtuby, et al., (eds.)

Berguru ke Kiai Bule: Serba Serbi Kehidupan Santri di Barat (Learn from the White Kyai: Stories of Santri’s Life in the West) (Jakarta: Noura Books, 2013); Komarudin Hidayat (ed.), Dari Pesantren untuk Dunia: Kisah-Kisah Inspiratif Kaum Santri (From Pesantren to the World: Inspiring Stories from the Santris) (Jakarta: PPIM & Prenada

Media Group, 2016).

6

Indonesian Islam studies.16 Without neglecting the role of local

graduates, this study will focus on lecturers’ educational background at

the Graduate School Syarif Hidayatullah State Islamic University (UIN),

Jakarta.

As far as concerned, plurality in academic tradition for the UIN

cases had been constructed for the past decades. The phenomenon of

diversity that occurs at the Graduate School UIN Jakarta can be noticed

from its academic community; whether it comes from different social or

religious organizations, educational background, cultural or ethnicity,

different countries or even religions. Hence, as a unique institution

which produces a distinct tradition of Islamic studies, the UIN provide

lecturers with different scholarly tradition; either graduated from the

Eastern, Western or local universities. Based on my preliminary research,

the Graduate School lecturers developed by an equal tradition between

Western and non-Western academic tradition. From 36 different

universities, Figure 1.1 shows that 18 (50%) proceeded with Western

tradition; 10 (28%) proceeded with Eastern tradition and 8 (22%)

proceeded with local tradition (non-Western tradition).17

16 A study by Mochtar concluded that the Indonesian Islam Studies was one of

INIS’s works which contributed by Indonesia-Netherlands’s cooperation. For further

reading, see Afandi Mochtar, “Sumbangan Kerjasama Indonesia-Belanda Pascakolonial

dalam Bidang Kajian Islam di Indonesia (The Contribution of Indonesia-Netherlands Postcolonial Cooperation in the field of Islamic Studies in Indonesia)”, PhD Dissertation,

Jakarta: Graduate School Syarif Hidayatullah State Islamic University (UIN), 2008, 193,

261. Similarly, Arif discovered that the works of McGill students have contributed

much, particularly in the Indonesian Islam studies by introducing sosio-historical

approaches to the study of Islam as developed in Western academic circles. See Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and History in the Works

of McGill Students”, Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and

History in the Works of McGill Students”, Master Thesis, Jakarta: Graduate School

Syarif Hidayatullah State Islamic University (UIN), 2006, 59-74, 99. 17 See “Sekolah Pascasarjana UIN Jakarta 2007-2015 (The Graduate School

UIN Jakarta 2007-2015)”, (Jakarta: Sekolah Pascasarjana UIN Syarif Hidayatullah

Jakarta, 2015), 59-80.

50%50%

Figure 1.1

Numbers of UIN Lecturers according to

the Academic Tradition

Western Tradition Non Western Tradition

7

Beside the academic traditions, referred to the number of

lecturers’ educational background according to the universities, it was

indicated that the Graduate School lecturers tend to complete their

graduate degree with Western universities. Figure 1.2 displays the

number from total 30 lecturers; 12 (40%) graduated from Western

universities; 11 (37%) graduated from Eastern universities; and 7 (23%)

graduated from the local universities (Islamic and non-Islamic

universities).18

However, being educated by similar tradition does not mean will

produce a similar intellectual propensity among learners. This

assumption based on numerous studies. Abaza (1991, 2006), for

instance, concluded that the flow of Indonesian students at Al-Azhar,

Cairo can be categorized into different thinker; a modernist or

fundamentalist, which depends on the historical periods; i.e. the colonial

period, the postcolonial period, and the seventies and eighties.19

Similarly, Subhan (2000) discovered three intellectual tendencies among

Cairo’s graduates in respond to modernization. By analyzing three Al-

Azhar’s graduates; who are also IAIN lecturers in the past, Subhan

concluded that according to the life history and the works of Al-Azhar’s

graduates, it seems that all of the three thinkers developed the different

characteristic of thoughts; i.e. scripturalist, liberal and conservative.20

For the Western tradition, the intellectual tendency of graduates can be

analyzed from how Islamic Studies program was organized, as been

18 See “Sekolah Pascasarjana UIN Jakarta 2007-2015 (The Graduate School

UIN Jakarta 2007-2015)”, 59-80. 19 See Mona Abaza, Islamic Education Perception and Exchanges: Indonesian

Students in Cairo (Paris: Cahier d’Archipel, 1991), 73-74; and “Indonesia Azharites”,

Sojourn 18-1, (2006): 139-153. 20 See Arief Subhan, “Respon Alumni Timur Tengah terhadap Modernisasi:

Studi Kasus Alumni Al-Azhar di Indonesia Orde Baru (The Response of Middle East’s Alumni on Modernization: A Case Study of Al-Azhar Alumni in Indonesia’s New

Oder)”, Master Thesis, Jakarta: Graduate School Syarif Hidayatullah State Islamic

University (UIN), 2000, 164.

40%

37%

23%

Figure 1.2

Lecturers' Educational Background 2011-2015 (%)

Western Graduates Eastern Graduates Local Graduates

8

illustrated by Mudzhar (2003)21 and Nanji (2003)22 who shows that the

Islamic studies program was offered variably in the Western

Universities.

Thus, besides having a different educational tradition, the UIN

lecturers also have different intellectual trends. Practically, it will

impact to the styles of lecturing, since the Graduate School adopt a team

teaching system.23 For example, the result of my observation shows the

team teaching in each course consists 5-7 lecturers in accordance with

the academic background, respectively. Such differences will certainly

have an impact on lecture system notably on students in mastering

theories. Moreover, the academic culture of the Graduate School had

gathered students from different disciplines in one room, in which

Doctoral and Master candidates received the same lecture material, with

different loads of credits.24 Indeed, the other Islamic university in

Indonesia also provide lecturers with different academic background

with different intellectual propensity as well as UIN Jakarta. However,

the form of collaboration is certainly different in terms of the result of

collaboration. In other words, with different academic culture,25 each

21 See M. Atho Mudzhar, “Islamic Studies in Indonesia in the Making,” in

Islam and Islamic Law in Indonesia: A Socio-Historical Approach (Jakarta: Religious Research and Development, and Training, Ministry of Religious Affairs Republic of

Indonesia, 2003), 84-85. 22 See Azim Nanji (ed.), Peta Studi Islam: Orientalisme dan Arah Baru Kajian

Islam di Barat (Mapping Islamic Studies: Orientalism and the New Direction of Islamic Studies in the West), Muamirotun (trans.) (Yogyakarta: Fajar Pustaka Baru, 2003).

23 According to the academic guidelines, the team teaching system was

implemented in the UIN curriculum in order to give students wider insight in Islamic

Studies according to their interests, respectively. See “Pedoman Akademik Program

Magister dan Doktor Pengkajian Islam (Academic Guidelines for Master and Doctoral Islamic Studies Program) (2011-2015),” (Jakarta: Sekolah Pascasarjana UIN Syarif

Hidayatullah Jakarta, 2011), 55. See also Dede Rosyada, “Integrasi Sains dan Agama:

Peran Team Teaching (The Integration of Science and Religion: the Role of Team

Teaching)” in Islam dan Science: Upaya Pengintegrasian Islam dan Ilmu Pengetahuan di Indonesia (Jakarta: RM Books, 2016), 65-72.

24 See “Pedoman Akademik Program Magister dan Doktor Pengkajian Islam

(Academic Guidelines for Master and Doctoral Islamic Studies Program) (2011-2015)”,

19. 25 See Lei Chang, et al., “Cultural Adaptations to Environmental Variability:

An Evolutionary Account of East–West Differences”, Education Psychology Review, (2011): 99–129, in http://onlinelibrary.wiley.com/doi/10.1525/aa.2001.103.4.968/full,

(accessed August 13, 2015). See also Rasmianto Cholid, “Pembaharuan Pendidikan

Tinggi Islam: Studi tentang Perubahan Konsep, Institusi, Budaya Pendidikan di Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta dan Universitas Islam Negeri

(UIN) Malang (The Renewal of Islamic Higher Education: Study on the Evolution of

Concepts, Institutions and the Academic Culture of UIN Jakarta and UIN Malang,” PhD

9

university will employed the different model of team teaching as well as

understanding the concept of integration of knowledge26 which adopted

by respective universities, and it have influences to the product which

will become the result of lecturers collaboration. Hence, based on these

situations, a research will be conducted in order in order to see the works

of the Graduate School lecturers in accommodating such differences.

B. Research Problem

1. Problem Identification

The study intends to investigate several problems due to the

fact that Indonesia was developed and constructed by different

scholarly tradition. Specifically, this study attempts to look for

answers to several problems that can be identified, as follows.

a. The Indonesian State Islamic University (UIN) was constructed

by varied educational tradition; derived from pesantren tradition,

originated from the Middle Eastern universities, and developed

with the Western tradition. With this different scholarly

tradition, what might be the outcome of the collaboration was

still in questions.

b. The Graduate School provides lecturers with different

intellectual propensity. The collaboration concept which

employed in the university still be question, either by design or

by natural/accident.

c. The different scholarly academic tradition will produce varied

outcome. With this statement, it is assumed will bring conflict

amid academic community. How lecturers deal with differences

were still in questions.

d. The academic culture of Graduate School had gathered students

from different disciplines in one room, in which doctoral and

master candidates received the same lecture material, with

different loads of credits. This will be different with other

university which does not apply the similar academic culture.

Dissertation, in http://library.sunanampel.ac.id/media.php?module=detailberita&id=144,

(accessed September 16, 2015). 26 From the result of Consortium on Field Studies which is held by UIN Sunan

Gunung Djati Bandung, it demonstrates that each UIN in Indonesia provide its own

concept on integration of sciences. For example, they depict it with ‘spider webs’ (UIN

Yogyakarta), ‘the cell of fir tree’ (UIN Makassar), ‘a tree of knowledge’ (UIN Malang),

and so forth. For further reading, see Consortium of Field Studies UIN Sunan Gunung Djati Bandung. Pengembangan Pendidikan Tinggi Dalam Perspektif Wahyu Memandu Ilmu (The Higher Education’s Development in the Perspective of Revelation) (Bandung:

Gunung Djati Press, 2008).

10

2. Scope and Limitation

Due to limited time, the study should be considered in view

of some limitations. Firstly, participants may not be representative

of all UIN lecturers. The study focused on lecturers who pursue their

graduate degree abroad and works as lecturers of Graduate School

UIN Syarif Hidayatullah Jakarta within the period of 1982-2014, and

still active on the period of 2014-2015. Secondly, the study was

limited to 10 lecturers only, based on criteria as a pesantren and

IAIN/UIN graduates. Thirdly, the description of students’ opinion

are included with such limitation, particularly students from the

academic year 2007-2008 until 2014-2015. Future research may

include larger sample of lecturers and students with different

educational background, which may provide different perspectives in

collaboration with diversity.

3. Research Questions

To be clear, this study was conducted in order to provide an

answer toward how lecturers deal with differences since they were

shaped by varied academic traditions. Specifically, the main

question for the research is: how do lecturers deal with differences,

in terms of different educational backgrounds?

Seeking to answer the main question of the study, I deal

with two important minor questions which are needed to develop an

argument that answers the main question. The following questions

were addressed:

a. How do lecturers collaborate in order to create similar vision to

develop the Graduate School?

b. To what extent does the collaboration of lecturers influence

students’ work?

C. Research Objectives

Relevant to the questions raised, the objectives of this study are:

a. To understand lecturers’ collaboration in constructing similar

vision to develop the UIN.

b. To identify the influences of lecturers’ collaboration on

students’ work.

D. Potential Significance

In order to fill such gap about understanding lecturers’

collaboration with a different intellectual tendency, this study has

numerous significances. First, empirical scientific investigation on

11

students’ opinion regarding lecturers’ collaboration is not a relatively

recent phenomenon. But much of studies conducted on UIN have greatly

focused only on the history, curriculum or the academic culture,

respectively. There was little touch on social and cultural implication of

lecturers’ collaboration on students’ work. This study, however, put

emphasis merely on the works of UIN lecturers according to their variant

educational background.

Second, in fact that mostly lecturers graduated from pesantren,

however, some Indonesian Muslims criticize UIN as a ‘liberal’

institution which in the end will harm Islam and Muslims.27 By initiating

the different approaches to the Islamic studies in UIN, some Muslims

argued that what can be learned from Western universities is only an

‘orientalist’ approach. The question that they raised is how Islam can be

studied from the West since Western countries do not have an Islamic

tradition comparable to Middle Eastern countries. This debate

demonstrates the existence of differing opinions regarding the UIN’s

status as either a religious or an academic institution. Regarding to this

polemics, therefore, this study will give a different view about the

intellectual meeting and melting pot in UIN Jakarta from the lecturers’

work.

Third, another significant aspect of this research is to understand

the fruit of changing orientation of Islamic studies in UIN. Controversy

over the orientation of Islamic studies has colored the academic tradition

of Islam since the IAIN’s. If previously the orientation of Islamic studies

was by and large taken from the great tradition of Middle Eastern

universities, the new orientation of Islamic studies in Indonesia has

come from the Western universities. Although the new orientation of

Islamic studies leans more toward that of Western universities, it has not

diminished the desire of Indonesian Muslim students to study at Middle

Eastern universities. Therefore, from these different graduates’

tendency, what might be the product will be discussed in this research.

Finally, this study does not pay attention toward the

professionalism of lecturers in general, but more focus on lecturers’

collaboration in a different academic tradition and their contribution to

the study of Indonesian Islam. Furthermore, this research will provide

additional important information and resources for the other researchers

27 From more information, see the works of Adian Husaini, Hegemoni Kristen-

Barat dalam Studi Islam di Perguruan Tinggi (The Christian-Western Hegemony in Islamic Studies at Higher Institution) (Jakarta: Gema Insani Press, 2006). See also Virus Liberalisme di Perguruan Tinggi Islam (Liberalism Virus in the Islamic University) (Jakarta: Gema Insani Press, 2006).

12

and academicians that are useful to describe a different outlook from the

Graduate School UIN Jakarta.

E. Review of Previous Research

As mentioned previously, several studies have done by many

scholars and researchers in order to describe the term “East” and “West”

in an educational context from variant approaches. However, practically

it does not include any explanation about how graduates with a different

educational background deal with such differences within them.

While talking about the term “East” and “West”, in the

Indonesian case, what is usually discussed are the differences between

these Western and non-Western graduates who have completed abroad is

in the way they approach Islam as the object of their study. Azra (1994),

for instance, has specifically pointed out both relations by analyzing how

Islamic studies were offered and learned differently in the Western and

Eastern Universities.28 In line with Azra, Mahendra (1994) remarked

those relations by investigating the significance of both orientations as

an effort to solve contemporary issues while doing real actions.29 Indeed,

in the 1990s, studies about graduates have been dominated by clarifying

how the Western and Middle Eastern universities approach Islam.

However, those articles have not examined the fruit of changing

orientation in combining both approaches, particularly from the

students’ work.

To the best of my observation, few researches have revealed the

works of Western and non-Western graduates. A study by Lukito (2003),

for instance, observes the personal-theoretical attitudes of Indonesian

students at McGill University in their study of Islam. Based on his

personal experience and participant observation among his fellow, he

found that Indonesian Muslim students are not a monolithic entity with

a homogenous perspective about Islam.30 Unfortunately, he does not go

any further to examine the academic discourse of Islam produced by

28 See Azyumardi Azra, “Studi Islam di Timur dan Barat: Pengalaman Selintas

(Islamic Studies in the East and West: A Glimpse Experience)”, Ulumul Qur’an, Vol. 5,

No. 3 (1994): 4-11. 29 See Yusril Ihza Mahendra, “Studi Islam di Timur dan Barat: Pengaruhnya

terhadap Pemikiran Islam di Indonesia” (Islamic Studies in the East and West: Its Influence on the Islamic Thought in Indonesia), Ulumul Qur’an, Vol. 5, No. 3 (1994): 12-

19. 30 See Ratno Lukito, “Indonesian Muslim Students Studying Islam in the West:

Local and International Perspectives”. A paper presented at YCAR (York Center for Asian Research) Workshop on Transnational Religious Identities and Politics, 23-24

October 2003, http://www.yorku.ca/ycar/trips/TRIPs%20Program.html (accessed March

18, 2015).

13

these students. Similarly, a report regarding to the impact of Indonesian-

Netherlands cooperation to the alumni has been published by the

Department of Religious Affairs.31 Though there is no serious analysis

regarding to how students work together in diversity or even how is their

contribution to the study of Indonesian Islam.

Dissimilar from the report, a study by Arif (2006) explored

more regarding to the works of McGill students and their contribution to

the study of Indonesian Islam.32 In this work, the author has completely

described the relation within alumni. However, this work has just focus

on one side, as the Indonesian Muslim student in the Western

educational tradition. It does not contain any explanation regarding to

students with non-Western educational tradition. Alike Arif, a study by

Mochtar (2008) demonstrated the the contribution of Indonesia-

Netherlands cooperation in the field of Islamic studies.33 The author

classified the works according to the INIS publications and other

academic works of those who participating in the program and the Dutch

scholars. The Master and Doctoral theses which is submitted to the

Leiden University and Indoensian institution were also included.

Nonetheless, this study does not go any further to look of Western

graduates in collaborating the work with the non-Western graduates.

By regard to UIN tradition, Institute of Advance Studies (IAS)

UIN Syarif Hidayatullah Jakarta demonstrated the plurality in UIN

tradition.34 This research was performed in order to evaluate students’

responses according to their recognition about the concept of integration

31 Center for the Study of Islam and Society (CENSIS) in cooperation with

Directorate for the Development of Islamic Higher Learning Institutions, Department of

Religious Affairs, “Research on the Role of the McGill University Islamic Studies

Alumni in Academics, Bureaucracy, and Society,” Jakarta, 1996. 32 See Sirojuddin Arif, “Voice from Within: Indonesian Islam, Culture and

History in the Works of McGill Students”, Master Thesis, Jakarta: Graduate School

Syarif Hidayatullah State Islamic University (UIN), 2006. 33 See Afandi Mochtar, ”Sumbangan Kerjasama Indonesia-Belanda

Pascakolonial dalam Bidang Kajian Islam di Indonesia (The Contribution of Indonesia-

Netherlands Postcolonial Cooperation in the field of Islamic Studies in Indonesia)”,

Ph.D. Dissertation, Jakarta: Graduate School Syarif Hidayatullah State Islamic

University (UIN), 2008. 34 See “Data Evaluasi Dosen, Karyawan dan Lembaga Program Pascasarjana

UIN Syarif Hidayatullah Jakarta Semester Ganjil 2005-2006 (Data Evaluation on

Lecturers, Employees and Institutions of Postgraduate Program Syarif Hidayatullah UIN

Jakarta Odd Semester 2005-2006)”; and “Data Evaluasi Mahasiswa terhadap Kinerja

Dosen Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta Semester Genap 2007-2008 (Data of Students’ Evaluation on Lecturers’ Performance of Graduate School

Syarif Hidayatullah UIN Jakarta Even Semester 2007-2008)”, Institute of Advance

Studies UIN Syarif Hidayatullah Jakarta.

14

of knowledge. Several questionnaires had been distributed to all UIN

students from the academic year of 2005-2006 and 2007-2008.

Accordingly, it was an open question which asked about students’

background in terms of religious affiliation or organization, where did

they perform their BA and Master, their opinion about lecturers from

Western of Eastern graduates, what do they read, and other questions

with the intention of understanding students’ perception.35 However,

this research only focuses on students’ opinion without asking further

how do they works with differences, particularly in consider with

lecturers’ educational background.

Another relevant study regarding to the UIN tradition was

written by Sari (2015) in her dissertation which has been published

recently. The author concluded that the reality construction of an open-

mindedness in the academic community of UIN was developed through

an integrated system of learning from various areas of expertise and

approaches.36 Unfortunately, this research much focuses on students and

alumni’s perceptions without analyzing how do they works with

differences, particularly with varian educational background within.

Additionally, in regard with lecturers’ collaboration, numerous

studies have done by many scholars and researchers. For instance, a

study by Graham (2007),37 has reported the result of professional

35 In order to gain more information concerning the result of the study, I

explored deeper by interviewing several members from IAS. Haula Noor informed that IAS had conducted research twice at the Research Institution and Community Service

(LP2M) UIN Jakarta; on the program of religious and non-religious studies, and on the

integration of sciences in UIN. The last research have contents about lecturers

educational background (interviewed March 21, 2016 at 15.47 pm). However, Windy

Triana notified that the discussion about lecturers diverse background was provided in order to support the mission of integration, and it does not specifically examine the

educational background of the lecturers (interviewed March 22, 2016 at 10.56 am). To

sum, Fuad Jabali remarked that basically the result shows that between a cross academic

tradition, it has been defined variously. Academic tradition has been seen as a way of legitimizing religious position versus academic tradition as a way to question the

religious traditions. The western graduates were tending to be ideological, critical and

inclusive; while the eastern graduates are more exclusive with a closed ideological

thought. “It was an open question and delivered to the students. They can answer or do

whatever they want. And when we calculate the answer, this is the tendency.” (interviewed February 05, 2016 at 10.00 am).

36 See Ramadhani Mustika Sari, Toleransi pada Masyarakat Akademik; Studi Kasus di SPs UIN Syarif Hidayatullah Jakarta (Tolerance in the Academic Society: Case

Studies at the Graduate School Syarif Hidayatullah State Islamic University Jakarta) (Tangerang Selatan: Young Progressive Muslim, 2015).

37 See Parry Graham, “Improving Teacher Effectiveness through Structured

Collaboration: A Case Study of a Professional Learning Community”, Research in

15

learning community activities which had potential to achieve significant

improvements in teaching effectiveness, which depended on a number of

factors. By similar, a study by Adams & Mix (2014),38 has examined the

collaborative effort of teacher educators in changing the culture of

university through a cross-disciplinary faculty partnership, as an attempt

to improve the teaching and learning in liberal arts universities. For a

smaller scale, a study by Arrington & Cohen (2015)39 analyzed the work

of two professors from two disciplines – education and sociology – on

conducting cross-disciplinary Scholarship of Teaching and Learning

(SoTL) research at a course level. Last but not least, a study by Thomas-

Ruzic & Prudencio (2015)40 focused on an ongoing international

collaboration between two large public universities, through projects in

program development, faculty exchange, graduate student or teacher

field experiences, student mentoring and joint research in the area of

foreign language teaching and teacher development. Consideration of the

study is given to ways in which collaborating across geopolitical and

cultural boundaries are complex and networks can contribute to teacher

learning. Hence, from numerous studies of collaborative efforts, those

studies does not specified any explanation about how lecturers with

different academic background deal with differences among them.

To sum up, based on several references, the position of this

study will become a complement of the researches over, which gives the

new perspective in assess the diversity of the academic culture in one of

the Islamic universities in Indonesia. The above description emphasizes

that this study is different from the existing work.

Middle Level Education, Vol. 31, No. 1 (2007): 1-18, in

http://www.tandfonline.com./loi/umle20 (accessed December 20, 2015). 38 See Susan R. Adams & Elizabeth K. Mix, “Taking the Lead in Faculty

Development: Teacher Educators Changing the Culture of University Faculty Development through Collaboration”, AILACTE Journal, Vol. X, (2014): 37-56, in

http://files.eric.ed.gov/fulltext/EJ1052572.pdf, (accessed March 15, 2016). 39 See Nancy McBride Arrington & Adrienne Cohen, “Enhancing the

Scholarship of Teaching and Learning through Micro-Level Collaboration Across Two

Disciplines,” International Journal of Teaching and Learning in Higher Education, Vol. 27, No. 2, (2015): 194-203, in http://files.eric.ed.gov/fulltext/EJ1082879.pdf, (accessed

March 15, 2016). 40 See Maria Thomas-Ruzic & Fatima Encinas Prudencio, “North-South

Collaborations: Learning from a Decade of Intercultural Experiences for Teachers and Faculty in one Mexican and US University Partnership,” International Journal of Teaching and Learning in Higher Education, Vol. 27, No. 3, (2015): 382-392, in

http://files.eric.ed.gov/fulltext/EJ1093741.pdf, (accessed March 15, 2016).

16

F. Research Methodology

This research is a case study which focuses on the observation

toward the ideas and practices on the Graduate School lecturers in terms

of work together in diversity. The writer shall, therefore, explain briefly

how this study is written and organized. The study used a qualitative

method; a method that uses the natural setting as the direct source of

data and the researcher as the key instrument. About qualitative method,

Slavin (2007) illustrates that:

“In education, the qualitative researcher’s plans evolve as she learns

about the setting and subjects. The researcher involves much more

than sitting around in schools or classrooms taking notes. Whenever

possible, qualitative researchers go to the particular setting under

study because they are concerned with context. They feel that action

and interaction can best be understood when observed in the setting in

which they occur. The setting is best understood in the context of the

history of the institutions and communities of which they are a

part.”41

In line with Slavin, Rossman & Rallis (1998) argued that during

the research, a qualitative researcher will be involved in diverse and

multifaceted interactions with research participants, implying that the

knowledge built is basically interpretive. “The researcher makes

meaning (interprets) what he learns as he goes along. Data are filtered

through the researcher’s own unique ways of seeing the world – his lens

or worldview”.42 This implies that qualitative researchers have to

“explicitly identify their biases, values, and personal interest about their

research topic and process”.43

Follow those statements, I willing to identify the biases, values,

and personal interest about the research topic and process. Regarding to

the East-West relationships, this study intended to see the works of

lecturers in accommodating differences amid academic community.

Studies on the influence of two group of scholars, Western and non-

Western graduates; to the development of Indonesian Islam was

intensely reported by the journal of Ulumul Qur’an (in particular volume

V, number 3, published 1994). However, by quoting Azra’s statement,

41 Robert E. Slavin, Educational Research in an age of Accountability (Boston:

Pearson Education, Inc., 2007), 122. 42 Gretchen B. Rossman and Sharon F. Rallis, Learning in the Field: An

Introduction to Qualitative Research (Thousand Oaks: Sage Publications, 1998), 26. 43 John W. Creswell, Research Design: Qualitative, Quantitative and Mixed

Method Approaches (4th edition) (Thousand Oaks: Sage Publications, 2014), 237.

17

“the debate of these issues often based on common sense and sentimen

of each group rather than an academic and scientific study;”44 this study

conducted to grasp the East-West graduates nowadays from the author’s

point of view.

As for information, although hold an identity as a foreign

student, I was brought up in Indonesia and stay longer rather than my

national country, Singapore. Having left and distanced myself from the

Singapore academic culture for some years makes me able to take a

somewhat critical perspective on the development of Islamic higher

education in Singapore and Indonesian cases. I develop with the

pesantren tradition and never experience any academic tradition of

Singapore universities. This need to be delivered as an attempt to avoid

the subjectivity on research, in which the author was a student in the

similar university with the object of the research.

From this identification, by practical, this study have combined

theoretical and empirical investigations. Bibliographical or library

research is carried out by surveying a number of relevant libraries from

which, books, articles, academic theses, research reports containing early

findings are acquired. The empirical investigations developed from the

triangulation technique,45 in order to ensure the validity of data between

field data and documents, with explanations as follows.

1. Naturalistic Observation

The study used a participant observation technique, in which the

observer takes part in the activities of the subjects. The main data for the

study is amassed from an intensive fieldwork that took place over a

period of one year, between April 1st, 2015 and April 30th, 2016.

In the fieldwork, I focused on observing lecturers’ styles of

teaching and the students’ responses. At the first phase, I observed that

the academic culture of UIN had gathered students from different

disciplines in one room, in which doctoral and master candidates

received the same lecture material, with different loads of credits.

Furthermore, the class was carried with a team teaching system, which

consists of 5-7 lecturers in accordance with the academic background,

44 Azyumardi Azra, “Melacak Pengaruh dan Pergeseran Orientasi Tamatan

Kairo (Discovering the Influences and Changing Orientation of Cairo Graduates),”

Studia Islamika, Vol. 2, No. 3 (1995): 199-218,

http://www.journal.uinjkt.ac.id/index.php/studia-islamika/article/view/832, (accessed

August 22, 2015). 45 Triangulation is a most important concept in qualitative research, which

means supporting conclusions with evidence from different sources. See Robert E.

Slavin, Educational Research in an age of Accountability, 133-4.

18

respectively; either Eastern, Western or local graduates. While the task

results later was vary, in this phase, I presumed that there is an impact

between lecturers’ collaboration on students’ work.

2. Open-ended Interview

On the second phase, I started to gathered information regarding

to lecturers’ educational background. The data was gain from the Record

Centre of UIN Jakarta. As a result, the data shows that only 30 lecturers

who active in between 2014-2015,46 with variant educational

background. The table 1.1 illustrates this explanation.

Table 1.1

List of Lecturers’ Educational Background

No

. Name G

Educational Backgound Expertise

S1 S2 S3

1. Asep Saepudin

Jahar

M IAIN Jakarta McGill

University

Canada

Leipzig

University,

Germany

Islamic Law

2. Fuad Jabali M IAIN Jakarta University of

London, UK

McGill

University

Canada

The History of

Islamic

Civilization

3. Muhammad

Zuhdi

M IAIN Jakarta University of

New South

Wales,

Australia

McGill

University,

Canada

Education

4. Muhbib A.

Wahab

M IAIN Jakarta IAIN Jakarta IAIN Jakarta Arabic

Language

Education

5. Murodi M IAIN Jakarta IAIN Jakarta IAIN Jakarta The History of

Islamic

Civilization

6. Oman

Fathurahman

M IAIN Jakarta University of

Indonesia

University of

Indonesia

Philology

7. Sudarnoto A.

Hakim

M IAIN Jakarta McGill

University

Canada

UIN Jakarta The History of

Islamic

Civilization

8. Sukron Kamil M IAIN Jakarta UIN Jakarta UIN Jakarta Arabic

Language and

Literature

9. Suparto M IAIN

Semarang

Flinders

University,

Australia

Flinders

University,

Australia

Sociology of

Education

10. Yunasril Ali M IAIN Padang IAIN Jakarta IAIN Jakarta Islamic

Mysticism

46The total number of UIN lecturers was 86 person. But from the last survey, it

shows that the total amount was 30 person. Therefore, this research will focus on

lecturers who still active until 2015.

19

11. Yusuf Rahman M IAIN Jakarta McGill

University

Canada

McGill

University

Canada

Quranic

Exegesis

12. Abdul Mujib M IAIN

Malang

IAIN Imam

Bonjol Padang;

UPI

UIN Jakarta Islamic

Psychology

13. Andi Faisal

Bakti

M IAIN

Makassar

McGill

University,

Canada

Universite du

Quebec A

Montreal,

Canada

Communi-

cation

14. Huzaemah T.

Yanggo

F Islamic

University

Al-Khairaat,

Palu

Al-Azhar

University,

Cairo

Al-Azhar

University,

Cairo

Islamic

Jurisprudence

Comparison

15. Ahmad Rodoni M Trisakti

University

UGM National

University of

Malaysia

Financial

Management

16. Ahmad Thib

Raya

M IAIN

Makassar

IAIN Jakarta IAIN Jakarta Tafseer and

Arabic

language

17. Abuddin Nata M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic

Education

18. Amany B.

Lubis

F Al-Azhar

University

Cairo

IAIN Jakarta IAIN Jakarta History and

Islamic Politic

19. Amsal Bakhtiar M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic

Philosophy

20 M. Atho

Mudzhar

M IAIN Jakarta University of

Queensland,

Brisbane

University of

California, Los

Angeles

Sociology of

Law

21. Azyumardi

Azra

M IAIN Jakarta Columbia

University

Columbia

University

The History of

Islamic

Civilization

22. Fathurrahman

Djamil

M IAIN Jakarta IAIN Jakarta IAIN Jakarta Islamic

Economy

23. Komaruddin

Hidayat

M IAIN Jakarta Middle East

Technical

University,

Ankara,

Turkey

Middle East

Technical

University,

Ankara,

Turkey

Islamic

Philosophy

24. M. Yunan

Yusuf

M FIAD

UMSB

IAIN Jakarta IAIN Jakarta Islamic

Thought

25. M. Bambang

Pranowo

M IAIN

Yogyakarta

Monash

University,

Australia

Monash

University,

Australia

Anthropology

of Religion

26. Said Agil Husin

M.

M University

Islam

Madinah

University

Islam Madinah

Umm Quro,

Makkah

Prophet

tradition and

Classical Fiqh

27. Salman Harun M IAIN Jakarta IAIN Jakarta IAIN Jakarta Tafseer

28. Suwito M IAIN Jakarta IAIN Jakarta IAIN Jakarta The History of

Islamic

Education and

Thought

29. Zainun K.

Fakih

M Al-Azhar

University,

Cairo

Darul Ulum,

Cairo

IAIN Jakarta Islamic

Philosophy

20

30. Jamhari M IAIN Jakarta The Australian

National

University

The Australian

National

University

Anthropology

Concerning to these diversities, an interview was conducted

with selection of some lecturers based on several considerations, such as

their role as a represent from one or both educational tradition; their

involvement in the process of teaching and academic advising in longer

periods of time; their circulation of works and thought concerning the

problem of Islam, particularly the issue of Indonesian Islam; and their

availability to do the interview with researcher. In addition, beside

lecturers, I also perform the interview to selection students in order to

gain more information regarding to their opinion aside from distributing

the e-questionnaire which will be discussed on the next point. Their

availability and willingness to share experiences and opinions

determined my respondents.

In choosing respondent, a purposive sampling technique was

used to the selected subjects due to certain characteristics. I ended up by

having interview 10 lecturers and 10 students regarding to the main

topic. The little number is due to the limit time and unavailability of

lecturers or students to be part of my respondent in the interview, some

of them were rejected my request and some of them were accepted.

Besides trying to gather a deep understanding from the subject, I asked

similar questions to both, lecturers and students, regarding to their

perception about lecturers’ educational background in order to avoid bias

of interviews. Therefore, an interview protocol was held, with a

qualitative interview method focusing on interview guide-approach

technique or semi-structured interview. The reason for using such type

of interview is to gain more depth information from the key informants.

During this fieldwork, the respondents’ answers were recorded and an

extensive note also was taken in order to avoid the possible loss of data

due to inadequate documentation.

3. e-Questionnaire

Beside interviewing students, at the third phase, I started to

delivered an e-questionnaire or on-line questionnaire to students and

alumni in order to gather more data regarding students’ opinion. The

students and alumni data from the academic year 2009/2010 until

2014/2015 was gained from the Record Centre of UIN Jakarta.

I conducted a pilot test to determine whether an on-line

approach would be suitable for conducting this research since the alumni

are very busy to be found. Starting in January 2015, I sent a brief e-mail

21

request to a pilot grup of 5 students from the academic year 2014-2015.

Of those 5, 3 replied feedback within a week. The feedback was

generally positive. Students liked the layout and did not report any

difficulty in taking the survey itself. After receiving those feedback, I

continue to send the e-questionnaire to other students. From total 150 e-

questionnaire that has been delivered, only 20 respondents who answered

completely, as survey participation in the result was entirely voluntary.47

4. Collecting Document

Besides interview and e-questionnaire, I also dealt with

academic theses as a result of lecturers’ collaboration. Selected PhD

dissertations were investigated from its topics and references with the

limits 7 years back. This will helps to define and strengthen the term

intellectual melting-pot which is used to analyze the fruit of lecturers’

collaboration.

G. Organization of the Study

This study consists of six chapters. Chapter One is an

introduction that explains its background, research questions and the

purpose of the study, potential significance, literature review, research

method, and the writing structure. In the first section, I begin to pointing

out the differences between Western and non-Western educational

tradition as the context of lecturers’ educational background, which

graduated from variant universities. The portrait of plurality in UIN

tradition has been illustrated briefly. This becomes attempt to describe

the historical background of the study.

In Chapter Two, theoretical studies related to the study have

been provided. A number of philosophical frameworks that have

influenced how lecturers collaborate are perceived. In particular, the

discussion related to the collaborative experiences is provided to develop

statement related to the Graduate School condition. I presented a

rationale for engaging in philosophical inquiry and offer suggestions for

taking responsibility for articulating a personal philosophy. Thus, I

addressed several theories related; beginning with the impact of studying

abroad to the intellectual growth of adult learners, and ended with the

theory of identity. Furthermore, rather than attempt to cover the

47 According to Slavin, the disadvantages using email survey typically was low

response rates and difficult to get detailed or deep responses. Yet the main data for the study are focusing more on lecturers’ collaboration, the students’ opinion was collected

merely as a number and complement. See Robert E. Slavin, Educational Research in an age of Accountability, 105.

22

collaboration’s theory in a single chapter, I instead chosen Chapter Three

to examine the educational traditions of Indonesian Muslim scholars. I

begin with indicating the root of Western and non-Western educational

traditions from a philosophical view. In addition, the history of

Indonesian academic tradition has also been explored in order to

illustrate the role of both traditions in Indonesian context. I begin with a

description about the role of Middle Eastern tradition as Indonesian

Muslim intellectual orientation; continued with an elaboration of

pesantren tradition and the influences of local wisdom; and the

description of Western tradition as the other Muslim academic

orientation.

As attempt to cover the UIN tradition, I have instead portrait

the Graduate School from a historical outlook in Chapter Four. The

chronicle of the Islamic higher education has been explored to grasp its

formation with Indonesian socio-political development. This chapter

also deals with a description of school’s policies by periods in order to

perceive its improvement which might benefit to strengthen the term

‘plurality’ in UIN traditions. Moreover, as an illustration, the term

intellectual melting pot has been discussed which become the foundation

of collaboration within lecturers.

By result, in Chapter Five, I grapple with two key issues related

to the study. The perennial question of how lecturers construct similar

vision to develop the UIN has been analyzed first. The term intellectual

melting pot has been implemented within the process of lecturers’

collaboration by periods. The second issue related to the product of

lecturers’ collaboration has been scrutinized by linked it with students’

work. Finally, Chapter Six describes the concluding remarks of the study

and important topics for further consideration.