MINIMIZACIÓN DE LA ELIMINACIÓN

As an Islamic religious school, one of Madrasah school’s main tenets is a focus on religion. This is done while also attempting to balance and integrate general and religious studies (Pohl, 2011; Zuhdi, 2006). This includes the additional curriculum on Islamic knowledge (as described in Chapter Two), as well as the teaching of specific values which are intertwined with citizenship education. The findings of this research showed that this has affected not only how the teachers and students negotiate their identity, but also their moral values and attitudes towards religious tolerance in particular, which I will analyse in the following chapter. The school itself has attempted to emphasise maintain its Islamic identity through various methods on top of the in-class teaching.

During my observations of the school I noticed how intensely it promoted its Islamic values. For example, the colour green was often used as a theme in the school facilities - all of the school walls were painted green. When I inquired about this, I was told green is the traditional colour of Islam (field notes, 2013). In addition to this, pictures of Indonesian Islamic figures who were revered as national heroes were posted on the walls within the classrooms. The colour green was also used in the school’s official logo and the students’ physical education uniform. Posters of verses citing the Qur'an filled the hallways and stairways. Female teachers were required to wear the hijab, as were the female students. Unlike other schools, male students were required to wear a long sleeve shirt as their uniform. Staff and students of the school consisted solely of individuals with an Islamic background. Students who attended the high school were from lower-middle class families, some with prior education in a public school, a Madrasah, or a pesantren.

The school itself did not have a policy on gender segregation and my own observations revealed no segregation between the male and female students in their socialising. However, same-sex socialising was not promoted by the students themselves. An example of this was seen during the group activities prior to the focus group interviews, where two male students were more comfortable being in a group with their male counterparts, and were even told by the female students “girls are supposed to be

with girls, and guys with guys” (field notes, 2013). This occurred even though initially the male students were sitting far from each other and did not appear to be close friends. Parker & Nilan (2013) note that due to the influence of parents and school, students’ behaviour in socialising “revolves around balancing fun and propriety” (p.131).

Jakarta Public High:

The Jakarta Public High, as explained in Chapter Two, is a public, non-sectarian school that uses the national curriculum. The school is known as one the best schools in Jakarta and attracts upper class, educated families. It is considered an elite public school where some of the most talented students go, and many students living far from the area apply to attend (field notes, 2013). Being a public school, both staff and students represent various religious backgrounds. Nevertheless, similar to Jakarta National High, the school has shown that it tries to cater to the growing religiosity of its students, especially Muslims as they are the majority of the population. For example, the school has constructed a mosque within the school grounds, much like the Jakarta National High. However, it tries to remain true to its non-sectarian, pluralistic, nationalist origins, as we can see in the teachers’ perceptions of the role of religion in section 5.3.2.

Jakarta National High:

With the growing Islamic conservatism in recent years (see Chapter Two), the Jakarta National High has been under pressure to deal with this issue. Having been known traditionally as a nationalist-secular school, the school has tried to cater for the growing religiosity of Indonesians, particularly Muslims who make up the majority of the student population, by constructing a small mosque on school grounds (field notes, 2013). This has raised issues for both Muslims and non-Muslims wishing to have their children attend a more secular school, as Ucok (M, Protestant, citizenship education teacher) explains:

Once there was a parent coming to get the school application form for her child. Seeing the new musholla (small mosque) being built on school grounds she asked, “I want to ask sir, is National High a religious school?” which I then replied, “no it’s not, this is a

that’s only for a place for worship but it doesn’t mean that this is a religious school. All religions are taught.” Her child went on to apply and eventually attended this school. (Ucok, M, Protestan, citizenship education teacher)

Yet despite Ucok’s attempt to minimise the significance of this mosque, a poster situated near the building warns of the coming apocalypse and warns the non-believers (i.e. non-Muslims and non-Sunni Muslims) of hell (field notes, 2013) Ucok (M, Protestant), also expressed his concerns over the increasing amount of religiosity among the Muslim teachers at this school following the formal interview session (field notes, 2013). This was evident from the prevalent wearing of hijab (Islamic headdress) by the female Muslim teachers. Yet it must be noted that this in itself had not been an issue for any other teachers I interviewed (field notes, 2013). Students in Jakarta National High seemed to be more relaxed about mixed-sex socialising and mixed-religion socialising, and none showed discomfort during the mixed sex group activities. In the face of the growing religiosity seen within the school itself, Jakarta National High, as previously explained in Chapter Two, tried to emphasise nationalistic education, although the school does not have an additional curriculum like the Jakarta Madrasah High to support its aspirations in doing so. It does, however, provide a more nationalistic education through the school culture which it tries to assert and emphasise through its teaching and its staff (Hing, 1978).