p-ISSN 2549 – 4317

VOLUME 6 NOMOR 1, TAHUN 2022

FEBRUARI e-ISSN 2686 – 083X

ENCULTURATION OF TOLERANCE VALUES BASED ON

MULTICULTURAL ISLAMIC EDUCATION IN A PLURAL
SOCIETY

Moh Masduki
INSURI Ponorogo
Email : masdukigtg82@gmail.com

Abstract
This research aims to find: 1) the values of tolerance based on
multicultural Islamic education found in the Klepu village community, 2)
the process of enculturating the value of tolerance based on multicultural
Islamic education in the Muslim community of Klepu village, 3) the value
enculturation model tolerance based on multicultural Islamic education in a
plural society.This study uses a qualitative approach to the type of
ethnography, field data collection using observation, interviews, and
documentation. The process of analyzing the data that has been collected
uses qualitative data analysis developed by Spradley involving four main
stages, namely domain analysis, taxonomic analysis, componential analysis
and discovery of cultural themes.The results of this study found the
following: 1) the people of Klepu Village, which consists of two religious
groups, live in a climate of tolerance between religious adherents based on
five values of tolerance, namely; the value of compassion, the value of
freedom to embrace religion, the value of politeness in preaching, the value
of respect for other people, and the value of knowing each other in the midst
of diversity. 2) The process of enculturation or inheritance of tolerance
values based on multicultural Islamic education in the Klepu village
community goes through several stages; The first stage is the stage, namely;
knowledge, behavior, and identity. 3) This tolerance value enculturation
model is composed of several variables, including: a) the enculturated
values include; affection, freedom to embrace religion, courtesy in da'wah,
respect, the value of getting to know each other, the value of balance, b)
Institutions that are places for enculturation; From the results of the
analysis, it is found that existing institutions that serve as vehicles for
enculturation of tolerance values are in the form of non-formal institutions
such as: mosques, residents' houses, and social activities, and will also be
stronger if accompanied by processes carried out in formal institutions. c)
Educational actors; actors who support the process of enculturating the
value of tolerance consist of: Religious Leaders, Community Leaders,
Rulers (Village Heads, Village Apparatuses) d) Teaching methods; methods

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ENCULTURATION OF TOLERANCE VALUES BASED ON MULTICULTURAL ISLAMIC
EDUCATION IN A PLURAL SOCIETY (Moh Masduki)

in the learning process of the value of tolerance are several methods,

namely: lectures, practices, and examples
Keywords: enculturation, the value of tolerance, multicultural education,
plural society

INTRODUCTION
Klepu Village is a village with a plural population where the
population is partly Catholic and partly Muslim, 1,728 of the population are
Muslim and 1,029 are Catholic and the rest, namely 16 residents embrace
Protestantism. We can find approaches, methods or techniques in managing
cultural and religious diversity in Indonesia, it can be seen that small cases
that have a SARA, for example the Indonesian Islamic State rebellion, the
PKI rebellion, the Muslim and Christian war in Maluku in 1999, the
destruction and bombing of houses of worship, the war of the Dayak and
Madura tribes in 2000, and other cases of course.
In this diverse atmosphere, the villagers of Klepu have a high
tolerance culture. From the author's observations, there were several events
involving the two religious followers in the village of Klepu, for example
when one of the Catholic worshipers died, the Muslim community was
actively involved in the procession of taking care of the corpse. corpse with
a cross-shaped flower arrangement, until the procession of departing the
corpse.
From some of these findings, the author wants to explore and study
by conducting research on how the values of tolerance based on
multicultural Islamic education are passed down from generation to
generation, the author also wants to reveal what values of tolerance based on
multicultural Islamic education are found at the locus of this research.
Therefore, the author wants to reveal the model of inheritance of tolerance
values based on multicultural Islamic education by the Muslim community
in Klepu village.
The type used in this research is an ethnographic approach, this
study will reveal and explain the behavior of certain community groups as
the author describes in the focus of the research, the author will examine the
enculturation of the value of tolerance in the Klepu village community, as
stated by Spradley (1980) that ethnography is the work of describing a
culture, with the main goal of understanding the way of life of individuals or
groups from their own perspective. As is the nature of ethnographic
research, researchers will learn from informants about how the enculturation
of tolerance values in the plural Klepu village community takes place and
how these tolerance values are transmitted to the next generation, Spradley

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stated that ethnography is a learning activity from the community, not just
an activity to study the community. (Spradley 2007;3-4).
Field data collection using observation techniques, interviews, and
documentation. The process of analyzing the data that has been collected
uses qualitative data analysis developed by Spradley involving four main
stages, namely domain analysis, taxonomic analysis, componential analysis
and discovery of cultural themes (Spradley, 1997; 81)

DISCUSSION
1. Tolerance values based on multicultural Islamic education in a
plural society
Tolerance is an attitude of accepting and still sympathizing with
anyone who is different (Hornby, 1986; 909), this attitude is reflected in
the daily life of the Klepu village community, even though their
neighbors are different religions they can still live side by side, help
each other and work hand in hand when someone is struggling. When
their neighbors die, they flock to come, when their neighbors have
trouble organizing a celebration, they come to help, when the roads are
damaged, they fix it together. Attitudes like this do not just appear out
of nowhere, there are values that encourage them to do so, and the
values that move the people of Klepu village to remain tolerant are:
1) Welas Asih
In the theoretical language in this study, welas asih is discussed
with affection, it becomes one of the values that move a person to take
acts of tolerance, from this value noble behaviors such as helping,
helping, donating fellow citizens despite different religions are born.
In the view of Islam, compassion is one of the attributes of God
(Rahman), it is imperative that all actions of a Muslim, especially those
in the name of God, should adopt this attribute of God (Rahman). It
would be contrary to this principle if a Muslim actually commits acts of
violence even though under the pretext of being in the name of God in
his actions.
2) Freedom to choose religion.
There is no compulsion in religion to be an important value to
build tolerance, coercion to embrace a religion is a form of uniformity,
or unpreparedness for diversity. A diversity should be followed by an
attitude of healthy competition (fastabiqul khairat), each of which is
different is required to compete and compete in terms of goodness to
grab the attention of the voters. Coercion in choosing a religion will
certainly injure the meaning of the competition.

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ENCULTURATION OF TOLERANCE VALUES BASED ON MULTICULTURAL ISLAMIC
EDUCATION IN A PLURAL SOCIETY (Moh Masduki)

The principle and value of no coercion in embracing religion are

principles and values that exist and grow in the Klepu village
community, this can be seen from field phenomena that exist there, for
example the diversity of religions embraced by family members in one
house and one family. , the marriage relationship does not necessarily
uniform the religion embraced, a Muslim husband allows his wife to
continue to embrace the Catholic religion, or conversely a Catholic
husband allows his wife to still choose Islam as the religion he
embraces. There is also the phenomenon of parents giving up their
children to choose the religion they will embrace. This willingness to
embrace religion in one family is also accompanied by the freedom to
practice their religion, a Catholic husband provides space for his
Muslim wife to perform rituals of worship such as congregational
prayers in mosques and other Muslim group activities.
Likewise with the Muslims of Klepu village, they help neighbors
in need even though they are of different religions, neighbors who are
bothered with the celebration of their child's reception, for example,
neighbors who they are different religions will also help from the
beginning of preparation until the end of the event.
3) Polite in preaching.
The principle of gentleness in da'wah is closely related to the
principle of no coercion in embracing religion, humans are given the
mind to make choices including choosing the religion to be embraced.
Al-Razi explained that faith is not built on coercion, but is based on
mature knowledge in determining the choice of a particular religion.
The importance of the command there is no compulsion in religion is
reinforced by verse 99 in the letter Yunus which reads, "If your Lord
wills, surely all the inhabitants of the earth will believe all, will you
force people until they believe" (Al-Razi, 1993: 16).
The residents of Klepu village already have experience with this
non-gentle da'wah method, the incident of bringing in a preacher from a
former priest who actually vilified Catholic teachings has become a
valuable experience for the residents of this village, the incident has
actually injured the Catholic population and tore the joints of the
residents' daily harmony. Klepu village. Starting from this valuable
experience, now the Muslim residents of Klepu village will choose and
weigh the preachers that will be presented. This was stated by Suwito in
his interview that the Muslim residents of Klepu village were very
careful in choosing and bringing in lecturers from outside their area. In
this interview, Suwito seemed to be convincing himself that the invited
speaker was a moderate Muslim figure like most NU scholars. The
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 PENDIDIKAN
MULTIKULTURAL

incident of the arrival of the former priest of Bangun Samudra a few

years ago in Klepu village left a deep impression on the Klepu
Muslims, and they do not want to repeat it again.
4) Tepa Slira
The value of tepa slira when viewed from a theoretical point of
view can also be said to be the value of respect for others. Islam
strongly recommends this attitude of respect for other people, even in
Islam it is forbidden to generalize judgments about the people of the
book, it is stated that not all people of the book are the same, some of
them are believers and some of them are wicked, as a result not all
people of the book are unbelievers, this Islam is a form of respect for
people of other religions. Imam Al-Zamakhsari explained that these
Christians always wake up at night, read God's verses and they also
pray according to their beliefs (Zamakhsari; 394). They, the people of
this book also believe in God and the last day, this is the basic
difference between disbelievers and people of the book, the disbelievers
do not believe in God and the last day while the people of the book do
not (Ath-Tabari; 69).
The attitude of mutual respect and respect makes the Klepu
people have social defenses to reduce and avoid horizontal conflicts
between them. Even if there is friction, the parties involved will
immediately reconcile and see the problem as a personal matter and not
a religious one.
5) Grapyak
The word grapyak is the language used by the people of Klepu
village to refer to someone who is friendly and likes to greet others,
people who easily greet when they pass by on the road are often
characterized by this word grapyak. The people of Klepu village have a
grapyak attitude between residents, as stated by Andreas Gimin that the
people of Klepu village know each other because the area is not too
wide and there is not much road access so that it is possible for
residents to know each other and meet often.
The existence of plurality and multiculturality in Islam is
understood as a will of God, so that the attitude that should emerge
when facing inequality is a wise and wise attitude, a productive attitude
that supports the growth of tolerance. One of the attitudes taught by
Islam to ensure the growth of tolerance in the midst of a pluralistic life
is to get to know each other between one group and another.
Intolerant attitudes often arise due to ignorance of other groups,
ignorance will lead to assumptions which then lead to prejudice, this
prejudice will be the seed for the emergence of intolerant attitudes.
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ENCULTURATION OF TOLERANCE VALUES BASED ON MULTICULTURAL ISLAMIC
EDUCATION IN A PLURAL SOCIETY (Moh Masduki)

Kevin Osborn (1992) explains that the key to tolerance is accepting

others as they are, being tolerant means letting others be different from
us. Tolerance will grow by learning and finding out about those who are
different. On the other hand, the attitude of someone who is intolerant is
due to their ignorance of others, or in other words the cause of
intolerance is ignorance.
6) Balance
From reading the field data, it can be seen that there is a shared
value, namely the value of justice and balance. The community's
understanding of this value gives rise to such behaviors as depicted in
the observation data, interviews, and documentation, such as the
positioning of village modin in the structure of village apparatus, the
balance of the number of members of the Village Consultative Body
(BPD), changing the role of the chairman of the village clean-up
committee, and the balance of the composition of the structure of the
village apparatus which then affects the balance process in its
recruitment.
Theoretically, the form of balance that occurs in the Klepu village
community can be categorized as an attitude contained in the values of
Tawasuth, I'tidal, and tawazun. This theory proposes a middle,
balanced, and fair attitude. As stated in QS. Al-Baqarah; 143, QS. Al-
Maidah; 8, and QS. Al-Hadith; 25.

Dan demikian (pula) kami Telah menjadikan kamu (umat

Islam), umat yang adil dan pilihan agar kamu menjadi saksi
atas (perbuatan) manusia dan agar Rasul (Muhammad)
menjadi saksi atas (perbuatan) kamu. dan kami tidak
menetapkan kiblat yang menjadi kiblatmu (sekarang) melainkan
agar kami mengetahui (supaya nyata) siapa yang mengikuti
Rasul dan siapa yang membelot. dan sungguh (pemindahan
kiblat) itu terasa amat berat, kecuali bagi orang-orang yang
Telah diberi petunjuk oleh Allah; dan Allah tidak akan menyia-
nyiakan imanmu. Sesungguhnya Allah Maha Pengasih lagi
Maha Penyayang kepada manusia. (QS. Al-Baqarah;143)

In Islam, the concept of i'tidal or fair is also known, this concept

is based on the Qur'an letter al-Maidah verse 8 as follows:
Hai orang-orang yang beriman hendaklah kamu jadi orang-
orang yang selalu menegakkan (kebenaran) Karena Allah,
menjadi saksi dengan adil. dan janganlah sekali-kali
kebencianmu terhadap sesuatu kaum, mendorong kamu untuk
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MULTIKULTURAL

berlaku tidak adil. berlaku adillah, Karena adil itu lebih dekat
kepada takwa. dan bertakwalah kepada Allah, Sesungguhnya
Allah Maha mengetahui apa yang kamu kerjakan. (QS. Al-
Maidah;8)

In addition to the concepts of tawasuth and i'tidal, the concept of

tawazun is also known which is based on the Qur'an Surah Al-Hadid
verse 25 as follows:
Sesungguhnya kami Telah mengutus rasul-rasul kami dengan
membawa bukti-bukti yang nyata dan Telah kami turunkan
bersama mereka Al Kitab dan neraca (keadilan) supaya
manusia dapat melaksanakan keadilan. dan kami ciptakan besi
yang padanya terdapat kekuatan yang hebat dan berbagai
manfaat bagi manusia, (supaya mereka mempergunakan besi
itu) dan supaya Allah mengetahui siapa yang menolong
(agama)Nya dan rasul-rasul-Nya padahal Allah tidak
dilihatnya. Sesungguhnya Allah Maha Kuat lagi Maha Perkasa.
(QS. Al-Hadid; 25)

In general, the comparisons between the empirical are considered

to be mostly in accordance with and in line with the theoretical data as
described above, although there are slight differences, if further
examined, it is found that there are complementary sides between the
two. The culture of the balance of the number of village officials which
is the identity of the Klepu village community is the embodiment of the
values of i'tidal or justice and tawazun or balance.
2. The process of enculturating the value of tolerance based on
multicultural Islamic education in the Muslim community of Klepu
Sooko Ponorogo .
From a theoretical point of view, enculturation is defined by
Herskovits (1948) as the process of maintaining the norms of one's
indigenous culture or local culture, including ideas, concepts, and
values that stand out in that culture (Kim 2009;26), Kim further
explaining that the process of maintaining culture is more appropriately
represented by the term enculturation, Kim emphasized that
enculturation is used to describe the process of learning and maintaining
indigenous cultural norms, while acculturation is used to describe the
process of adapting to more dominant cultural norms. Kim proposed
that the concept of enculturation includes four dimensions, namely
behaviors, values, knowledge, identity. Behaviors refers to the choice of
friendship, contact with indigenous cultures and peoples, the use of
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EDUCATION IN A PLURAL SOCIETY (Moh Masduki)

language. Values or the value dimension refers to attitudes and beliefs

about social relations, cultural customs. The knowledge dimension
refers to specific information about culture such as cultural figures,
dominant community leaders. The dimension of cultural identity refers
to attitudes towards one's cultural identification such as a preferred
name, pride in indigenous groups and comfort level towards indigenous
groups.
If combined between empirical and theoretical data, it can be seen
that the process of enculturation of tolerance values in the Klepu village
community, Sooko District, Ponorogo Regency goes through several
stages; the first stage is the knowledge stage, in this stage tolerance
becomes a knowledge that is taught to community members through
several learning media such as mosques, houses, and communities in
the form of congregations of yasin tahlil, majlis taklim, Friday sermons,
Islamic holidays recitation, activities in the hamlet level to the village
level, and in the daily interactions of the Klepu village community. The
next stage of knowledge about tolerance becomes a value or values held
by the community, the next stage the values of tolerance become a
behavior (behaviors) of the residents of the Klepu village community,
behavior based on the values of tolerance eventually becomes a culture.
or the identity inherent in the people of Klepu village, Sooko sub-
district, Ponorogo district.
3. The model of enculturation of tolerance values based on
multicultural Islamic education in a plural society.
In society, there are social practices and people's daily
interactions, researchers can identify at least six values of tolerance,
these values are: 1) Value of Compassion, 2) No Coercion in Religion,
3) Courtesy in Da'wah, 4 ) Respect for Other People, 5) Getting to
know each other in the midst of diversity. 6) the value of tawasuth and
tawazun.
From the six values identified, the researcher identified one value
that is also a culture that strengthens tolerance, namely the value of
balance or it can also be referred to as the value of justice in regulating
strategic positions in the power structure, this is a kind of contract or
mutual agreement like the Medina charter.
While the process of civilizing or enculturating the six values,
researchers can describe in several stages as follows: the first stage is
the knowledge stage, in this stage the six values of tolerance become
knowledge that is taught to Muslim community members through
several learning media such as mosques, houses, and the community in
the form of congregations of Yasin tahlil, majlis taklim, Friday
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MULTIKULTURAL

sermons, recitation of Islamic holidays, activities at the hamlet level to

the village level, and in the daily life of the community.
The next stage of knowledge about tolerance becomes a value or
values held by the community, these values seem to be agreed upon and
held as something valuable that must be practiced by the community. In
this stage of knowledge, according to the researcher's analysis, it will be
stronger if it is not only understood that this process is purely a social
process, but it will be stronger if it is also interpreted as an educational
process carried out in a formal institution, such as a school.
The next stage is that the values of tolerance become a behavior
(behaviors) of citizens, behavior based on the values of tolerance
eventually becomes a culture or identity that is inherent in the citizens
of the community.

CONCLUSION
The Klepu Village community, which consists of two religious
groups, lives in a climate of tolerance between religious adherents based on
five values of tolerance, namely; the value of compassion, the value of
freedom to embrace religion, the value of politeness in preaching, the value
of respect for other people, the value of knowing each other, and the value
of balance. It is these values of tolerance that are continuously maintained
by the people of Klepu village so that the atmosphere of tolerance between
religious adherents is maintained
The inheritance of tolerance values in multicultural Islamic
education in the Klepu village community, Sooko District, Ponorogo
Regency through several stages; The first stage is the knowledge stage, in
this stage tolerance becomes a knowledge that is taught to community
members through several learning media such as mosques, houses, and
communities. The next stage of knowledge about tolerance becomes a value
or values held by the community, the next stage the values of tolerance
become a behavior (behaviors) of the residents of the Klepu village
community, behavior based on the values of tolerance eventually becomes a
culture or the identity inherent in the residents of the Klepu village, Sooko
sub-district, Ponorogo district
The model of enculturation of tolerance values based on
multicultural Islamic education in an integrated plural society in a system
that cannot be viewed from a single dimension, at least there are dimensions
of value education, community education, and sociological dimensions. The
model is composed of several variables, among others: a) the enculturated
values include; affection, freedom to embrace religion, courtesy in da'wah,

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ENCULTURATION OF TOLERANCE VALUES BASED ON MULTICULTURAL ISLAMIC
EDUCATION IN A PLURAL SOCIETY (Moh Masduki)

respect, the value of getting to know each other, the value of balance, b)
Institutions that are places for enculturation; From the results of the
analysis, it is found that existing institutions that serve as vehicles for
enculturation of tolerance values are in the form of non-formal institutions
such as: mosques, residents' houses, and social activities, and will also be
stronger if accompanied by processes carried out in formal institutions. c)
Educational actors; actors who support the process of enculturating the
value of tolerance consist of: Religious Leaders, Community Leaders,
Rulers (Village Heads, Village Apparatuses) d) Teaching methods; methods
in the learning process of the value of tolerance are several methods,
namely: lectures, practices, and examples

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