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<![CDATA[The Development of Multicultural Education Model in West Kalimantan ]]>
<![CDATA[Kristianus Kristianus]]>
<![CDATA[ JETL (Journal of Education, Teaching and Learning) Vol 2, No 1 (2017): Volume 2 Number 1 March 2017 ]]>
Publisher : <![CDATA[STKIP Singkawang ]]>
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DOI: 10.26737/jetl.v2i1.144
<![CDATA[This study background is from the history of West Kalimantan as an area that has the potential for violent conflict in the name of ethnicity. This potential is supported by the shift of the demographic map, from homogeneous to heterogeneous society. Segregation population continues to occur when the autonomous regions were accompanied by a local election. At the beginning of this year, for example, we were struck increased intolerance. The potential of violent conflict continues to arise in every operation of the democratic party at the local level. To determine the potential of multi-cultural knowledge in students, the authors conducted research on the two schools with different types of contrast. The research was carried out for two months with ethnographic methods. The author conducted in-depth interviews as well in addition to observation and review of the literature. These results indicate that teens from both schools studied generally have a multicultural knowledge is still relatively low, but they want to learn the culture of the ethnic other. Multicultural education in adolescents (students) is influenced by two factors: internal factors (instrumental) and external factors (environmental). The instrumental factors, among others: the teens themselves, teachers, family, and peers, whereas environmental factors, among others, media, and government (policy). Another important finding is that regional autonomy could be access for schools in encouraging alternative education models as a result of their creative efforts into spaces of democracy and pluralism in schools. Relations between the school through the activities of the organization-Students' Union (OSIS) can be a bridge multicultural adolescent relationships in these two schools. The author realizes there are still many shortcomings of this study, for that kind of research still needs to be done]]>
<![CDATA[Implementation of Senior High School Multicultural Education Curriculum in West Kalimantan ]]>
<![CDATA[Kristianus Kristianus]]>
<![CDATA[ IJECA (International Journal of Education and Curriculum Application) Vol 3, No 2 (2020): August ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Mataram ]]>
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DOI: 10.31764/ijeca.v3i2.2688
<![CDATA[The background of this research is the implementation of multicultural education that has been carried out by several Non Government Organizations (NGOs) in cooperation with the 22 high-level secondary schools in the range of 2005-2013. The author wants to know if the multicultural education is still being conducted and also wants to know the factors that affect the implementation of the multicultural education, especially on the aspects of the curriculum and teaching materials. The author conducts research on 12 (twelve) schools that have ever run the program. The study was conducted for two months with ethnographic methods. The author performs in-depth interviews alongside observations and library reviews. The results of this research show that the implementation of this program does not last according to the plan, although teenagers from schools studied in general are already aware of the multicultural education. Multicultural knowledge is still relatively low, but they want to learn the other ethnic culture. Other problems were found that the school did not continue the program because the curriculum of multicultural education and the existing teaching materials have not been perfected. Another important finding is that regional autonomy on the one hand can be an opportunity for schools to encourage multicultural education models but on the other hand to nourish identity politics. Both sides tend to be opposite, so it takes creative effort to connect them into the space of democracy and pluralism at school level. Violence in West Kalimantan can only be abolished when the community knows the root cause, then want and dare to face, deciding which chain that encourages violence is happening. If not then other violence will occur, and finally West Kalimantan will fall into the spiral of violence, as happened so far.]]>
<![CDATA[The Educational Orientation of Boundary Communities at Sanggau Regency West Kalimantan ]]>
<![CDATA[Kristianus Kristianus]]>;
<![CDATA[Magdalena Magdalena]]>
<![CDATA[ IJECA (International Journal of Education and Curriculum Application) Vol 1, No 2 (2018): August ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Mataram ]]>
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DOI: 10.31764/ijeca.v1i2.2148
<![CDATA[The background of this research is the condition of Indonesia-Malaysia Border Society in Entikong Sub-district and Balai essay whose life is influenced by the border atmosphere. A day they interact with Malaysians. The author wants to know how to orientation the border to education. Using qualitative and quantitative combined methods, with 3 months ' research period, the author finds the following results: (1) There is a paradox situation between hope and the reality of education shown in the border area. The findings are not adequate aspects of education, ranging from sarana-prasarana, learning facilities, preparedness, the completeness of textbooks, and so on. (2) The orientation of community education in the frontier that successful authors find is (a) the orientation of the department, (b) Working orientation in Malaysia. (c) Orientation learning for living capital. (d) The results of this study show that most of the family's heads do not have their children who are 13-18 years old because they have to take their child to the city, while they have no family in the city to ride. (3) Education seems to evolve in the last 10 years, especially at the basic level (SD, SLTP, SLTA) because of the government's educational Assistance program.]]>
<![CDATA[Cultural Dialectics With Catholic Education in The Border Areas in Sanggau Regency, West Kalimantan ]]>
<![CDATA[Kristianus Kristianus]]>;
<![CDATA[Magdalena Magdalena]]>;
<![CDATA[Carolina Lala]]>
<![CDATA[ IJECA (International Journal of Education and Curriculum Application) Vol 1, No 3 (2018): December ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Mataram ]]>
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DOI: 10.31764/ijeca.v1i3.2131
<![CDATA[This research is backed by the condition of the community located in the border area of Indonesia-Malaysia especially in Entikong subdistrict of Sanggau Regency. As the frontier area of social and cultural life of community education in this region has always been a concern especially in conjunction with Malaysian Sarawak. The inhabitants of this region generally embraced Catholicism and Catholic missionaries establishing schools of KINDERGARTEN to high school which are equipped with dormitories. The problem in this study is how the Catholic religious education influences the dialectics of Dayak culture in the region. Data taken using qualitative method is by observation, interviews and living with the community there. The study was held in July-September 2018. The results concluded that the education developed by Catholic missionaries has an effect on the dialectics of Dayak culture in this area. Besides education, other factors also affect the history, politics, and daily life at the border. Another conclusion is that the Catholic missionary (the work of the education that has been developed) has an effect on the identity of Dayak culture in this region, Dayaks are more confident. This could be so because Catholic missionaries appreciate Dayak culture. It is clear that the education developed by the Catholic religion plays a role in the formation of basic and primary materials for the formation of Dayak cultural dialectics in Entikong and other border areas in West Kalimantan.]]>
<![CDATA[Content of Religious Moderation in Catholic Religious Education at Two State Junior High Schools in Landak West Kalimantan Regency ]]>
<![CDATA[Kristianus Kristianus]]>
<![CDATA[ IJECA (International Journal of Education and Curriculum Application) Vol 4, No 3 (2021): December ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Mataram ]]>
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DOI: 10.31764/ijeca.v4i3.5331
<![CDATA[The background of this research is the Indonesian government's policy related to religious moderation. The aim is to see if Catholic religion teachers can reconstruct and apply the content of religious moderation in the Catholic religious education textbooks for grade 7 State Junior High Schools in Landak Regency. The conclusion obtained from this is that Catholic religious teachers have carried out religious moderation, namely by integrating content and the process of building multicultural insightful knowledge construction. The way he does this is by modifying teaching materials and teaching methods that reach all students, providing examples of diversity, primordialism, stereotypes, mutual respect and respect for religion, culture, and gender-based on the material contained in the Catholic Religious Education curriculum and good manners This is evidenced by students' responses to the integration of content and the process of building knowledge construction with multicultural insight by 65% of students in the "Good" category. In this way, his religious moderation becomes clearer. While reducing prejudice is done by giving explanations and examples to students with an emphasis on mutual respect and respect for each other, honesty, responsibility, self-acceptance of past bitter experiences. This is evidenced by the students' responses to the application of equality pedagogy and reducing prejudice through learning Catholicism by 69% in the "Good" category]]>
<![CDATA[Multicultural Aspects in The Curriculum of Catholic Religious Education in First Middle School ]]>
<![CDATA[Kristianus Kristianus]]>;
<![CDATA[Magdalena Magdalena]]>
<![CDATA[ JETL (Journal of Education, Teaching and Learning) Vol 7, No 2 (2022): Volume 7 Number 2 September 2022 ]]>
Publisher : <![CDATA[STKIP Singkawang ]]>
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DOI: 10.26737/jetl.v7i2.3116
<![CDATA[This research was motivated by the declaration of the year of religious tolerance in 2022. Of course, this tolerant attitude must be supported by the multicultural education that students receive. For this reason, it is necessary to examine whether there is a multicultural education content in Catholic Religion subjects taught in Junior High Schools. By reviewing the 2013 National Curriculum and conducting in-depth interviews with related parties according to qualitative methods. Finally, a surprising finding was found. It turns out that as long as students study Catholicism in Junior High School, they have learned 14 chapters of multicultural education from 29 chapters of learning and as many as 49 basic competencies out of 116 basic competencies that must be mastered by students. This means that Catholic students, when they graduate from junior high school, already have adequate provisions to living tolerantly with a multicultural society. It was also found that this multicultural content was in line with the core teaching of the Catholic religion. The conclusion of this study is that the declaration of the year of tolerance by the government in terms of teaching the Catholic religion has a fairly adequate basis]]>
<![CDATA[THE URGENSI SEKOLAH LABORATORIUM BAGI PENGEMBANGAN INOVASI SISTEM PENDIDIKAN INKLUSIF DI KALIMANTAN BARAT ]]>
<![CDATA[Fitri Darsini Abassuni]]>;
<![CDATA[Kristianus]]>;
<![CDATA[Eusabinus Bunau]]>
<![CDATA[ JURNAL BORNEO AKCAYA Vol 8 No 2 (2022): Borneo Akcaya : Jurnal Penelitian dan Pengembangan Pelayanan Publik ]]>
Publisher : <![CDATA[Badan Penelitian dan Pengembangan Provinsi Kalimantan Barat ]]>
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DOI: 10.51266/borneoakcaya.v8i2.257
<![CDATA[Implementasi Merdeka Belajar berkait erat dengan pembangunan sistem pendidikan yang inklusif. Masih sangat jarang ditemukan satuan-satuan pendidikan di Kalimantan Barat yang sudah menerapkan sistem pendidikan inklusif yang berpusat kepada kebutuhan peserta didik. Penyebabnya adalah belum terpetakannya pemahaman para pemangku kepentingan bidang pendidikan di Kalimantan Barat tentang pendidikan inklusif sebagai sebuah sistem beserta potensi dan kendala implementasinya. Kurangnya pengetahuan hingga kesalahan persepsi tentang sistem pendidikan inklusif mengakibatkan minimnya pengembangan model pembelajaran yang fleksibel, terdiferensiasi dan kolaboratif sebagaimana dimaksud dalam konsep Merdeka Belajar. Kajian ini bersifat deskriptif yang dirancang untuk menggambarkan urgensi sekolah laboratorium dan pengembangan inovasi sistem pendidikan inklusif di Kalimantan Barat. Dengan menggunakan metode Focus Group Discussion (FGD) secara daring dan luring, kajian ini melibatkan purposive respondent yang terdiri dari Kepala Daerah dan/atau Kepala Dinas Pendidikan dan Kebudayaan, Kepala Sekolah dan Guru di 13 kabupaten/kota di Kalimantan Barat. Penelitian ini menemukan bahwa Sekolah Laboratorium (Lab School) di Kalimantan Barat yang menerapkan budaya dan model pembelajaran terdiferensiasi dan berpusat pada murid sangat perlu (urgent) untuk ditingkatkan kualitas pendidikannya. Dewan Pendidikan Provinsi Kalimantan Barat merekomendasikan dibentuknya Lab School sebagai lembaga kajian dan pengembangan inovasi sistem pendidikan inklusif di Kalimantan Barat untuk merealisasikan kolaborasi pemerintah pusat dengan pemerintah provinsi dalam melayani keberagaman peserta didik dan percepatan peningkatan Indeks Pembangunan Manusia (IPM) di Kalimantan Barat.]]>
<![CDATA[Kanayatn Dayak Beliefs about Jubata in the Perspective of the Divine Philosophy ]]>
<![CDATA[Laurentius Prasetyo]]>;
<![CDATA[Kristianus Kristianus]]>;
<![CDATA[Magdalena Magdalena]]>
<![CDATA[ International Journal of Multi Discipline Science Vol 6, No 1 (2023): Volume 6 Number 1 February 2023 ]]>
Publisher : <![CDATA[STKIP Singkawang ]]>
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DOI: 10.26737/ij-mds.v6i1.4199
<![CDATA[This research was motivated by the very diverse understanding of the Dayak people about Jubata. The purpose of this research was to find the concept of Jubata that fits the beliefs of the Dayak people outside the influence of Catholicism. The research method was qualitatively descriptive with an ethnographic approach. The research team was the key research instrument, where the research subjects were customary stakeholders and traditional practitioners who are in the research location. Data collection techniques by interviewing research subjects. Data analysis was carried out by codifying and grouping data based on the answers to the interviews conducted. The grouping results were then interpreted and then discussed again with the leaders in the form of a Focus Group Discussion. Thus the concept obtained was a joint conclusion of the parties involved in the research. The results showed that Jubata, which is believed by the Kanayatn Dayak people, is everywhere. Jubata lives close to human life, such as in homes, ritual areas (usually indicated by the sound of the keto bird), farming areas, gardens, settlements and in areas where people are active. The concept of Jubata is heavily influenced by the Hindu belief that there are many Gods, while Catholics believe in one God. Academically, the results of this study can be used as a reference for dialectics related to the Kanayatn Dayak Belief System. The Research Team has succeeded in uncovering the concept of Jubata which is believed by the Kanayatn Dayak people who tend to be Syncretistic. Dayak people believe in God according to their religion but also believe in Jubata according to the beliefs of their ancestors. Jubata is pragmatically the same as God but spiritually Jubata is different from God. Ambiguity regarding this occurs because the religion adopted is different from the belief system that is believed. The Kanayatn Dayak people are indeed at a crossroads, whether to Heaven or Subayatn.]]>
<![CDATA[Multicultural Educational Content in The Dayak Oral Tradition ]]>
<![CDATA[Antonius Totok Priyadi]]>;
<![CDATA[Kristianus Kristianus]]>;
<![CDATA[Magdalena Magdalena]]>
<![CDATA[ JETL (Journal of Education, Teaching and Learning) Vol 8, No 2 (2023): Volume 8 Number 2 September 2023 ]]>
Publisher : <![CDATA[STKIP Singkawang ]]>
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DOI: 10.26737/jetl.v8i2.4021
<![CDATA[This research is motivated by a high enthusiasm to develop an independent learning curriculum based on local wisdom. The aim is to explore in depth the values of multicultural education in the Dayak oral tradition in Nangka village, Menjalin District, Landak Regency as well as the social and cultural values contained in the oral tradition so that the values in question are able to provide learning for the local community. Departing from the problem that the oral tradition that developed in society began to lose its existence. At present the role of oral tradition has begun to be replaced by the existence of social media which is mushrooming among the community. The question is how the oral tradition is able to provide multicultural educational values among the community, especially the people of Nangka Village. A qualitative method with an ethnopedagogical approach is the chosen research design. The results of the study found that there are multicultural values in the oral tradition that are still developing in the midst of society, namely (1) the balala' tradition, (2) the Nyangahatn tradition; (3) Mura'atn Tradition (4) Baliatn Tradition; (5) Basaru' Sumangat Tradition. The values of multicultural education implicit in this oral tradition are the values of mutual respect, mutual respect, mutual forgiveness, mutual cooperation, friendship, tolerance, tolerance, religious, and historical values.]]>
<![CDATA[Community Perception of the Position of Dayak Kanayatn Traditional Marriages Compared to Catholic Church Marriages in Menjalin District, Landak Regency ]]>
<![CDATA[Magdalena, Magdalena]]>;
<![CDATA[Kristianus, Kristianus]]>;
<![CDATA[Lodo, Mikael Dou]]>
<![CDATA[ International Journal of Multi Discipline Science (IJ-MDS) Vol 7, No 2 (2024): Volume 7 Number 2 August 2024 ]]>
Publisher : <![CDATA[STKIP Singkawang ]]>
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DOI: 10.26737/ij-mds.v7i2.5714
<![CDATA[This research was motivated by the rise of traditional marriages carried out by the Indigenous Peoples of the Menjalin Subdistrict, Landak Regency. From the author's search, not many of them do marriage in marriage and marriage in the State. This research aimed to determine perceptions of tradition and Catholic marriages. This research was conducted using the ethnographic method in the period of June-December 2023. The subjects of this research were Dayak Traditional leaders and Catholic religious leaders. Data was collected by observation and in-depth interviews. The data analysis technique involved coding each question and interpreting it. The findings of this study indicated that the public's perception of traditional marriage was legal. The Kanayatn Dayak Indigenous people see that customary marriage is more important than church and state marriage. This perception was influenced by a strong belief in their culture, where they felt more guilty towards the spirits of their ancestors if they did not carry out marriage customs compared to state marriages. Another thing was lazy administration with the church and the government.]]>
