PUBLIC SCHOOL VS MADRASAH

PUBLIC SCHOOL VS MADRASAH

INTRODUCTION

Historically, Indonesia’s educational dualistic system can be derived from the earlier of Indonesia history. It was the Dutch who introduce dualism in the education with two authorities involved in controlling and supervising our education.[1] Public schools (institutions) from elementary to university levels are supervised by the Ministry of National Education (MONE).  On the other hand, Islamic educational institutions for all levels are under the administration of the Ministry of Religious Affairs (MORA).[2] Given the two mainstreams of education, Indonesia is regarded by some as adopting dualistic education system. However, the demarcation of duties and the functional relationship between these two arms of the Indonesian bureaucracy continue to influence developments in the Indonesian educational system, especially in the Islamic education sector. The character of Indonesia’s educational system reflects its diverse religious heritage and its struggle for national unity, also the challenge of resource allocation in a poor.

THE AIMS OF THE PAPER

            The main objective of this paper is to investigate historical background of educational system and authority in Indonesia. Also to find out basic similarities and differences of curricula applied in public and religious schools in Indonesia. The paper was also directed at analyzing the strengths and weaknesses of the educational system of Indonesia, the pros and cons having two ministers deal with education. In addition, it is also introduce new concept of Islamic schools in Indonesia.

HISTORICAL BACKGROUND OF EDUCATION SYSTEM AND AUTHORITY IN INDONESIA

Indonesia had been colonized by the Dutch since 1602-1942. During the period of the Dutch East Indies Company (VOC), the educational effort was rather minuscule. Schools had been introduced by the Dutch colonial. However, at first the schools built for Dutch and children of first class (priyayi) only, namely Europeesche scholen (western school) both elementary and secondary. They used regional language in elementary schools and European language in secondary schools.[3]

Then, the Dutch began to open schools for indigenous people in 1906. Basic education or elementary schools have been introduced by the Dutch in Indonesia (sekolah rakyat). This school allowed children from second class to attend and learn in the schools. Each village was responsible for erecting and furnishing the school building, while the Indies government or regional government's treasury would pay the teachers' salaries according to the prevailing standard for village employees. In other words, the government moved towards a policy of decentralization and the cultivation of community participation. Because the main objective for village schools involved little more than the abolition of illiteracy, it was considered sufficient to teach the children reading, writing and arithmetic. This limited objective could be attained in three years.

However, Zakiyah Darajat revealed that during the colonial Dutch, religious education was not given to the schools. The Dutch gave reason that they neutral toward religion, because they argued that religion are personal responsibility. So that when the society asks the Dutch to put Islamic studies in the curriculum they always rejected the suggestion. The Dutch controlled and supervised Indonesian education very strict and rigid. It was proved by the time with the formation of Priesnterraden.[4] The objective of this is to hamper and block the implementation of Islamic teaching among Muslim society in Indonesia. Only in private schools, Islamic studies allowed. It is because historically, in Indonesia, it is proved that the establishment of community pilgrims, scholars, students and merchants of Islam (Serikat Dagang Islam) made anti-imperialism against the Dutch. As reported, the growth of anti-imperialism from santri insurrection toward the Dutch happened during the years 1820-1880. War occurred at least five times in the years, such as war Padri rebellion (1821-1828), War Dipenogoro, Banjarmasin War, the war in Aceh and Banten war and many other war movement led by students, kiyai, based on Islamic cleric. This raises the suspicion of the Dutch government towards Islam and all organization which Muslim involved. [5]

            In addition, the Dutch formed two department in providing education for indigenous people in Indonesia since earlier (January 1867); Department van Onderwijst en Eeredienst control religious teaching in public schools and department of Van Binnenlandsche Zaken to control Islamic teaching in Islamic religious schools. This policy was the reason why education authority in Indonesia divides into ministry of Education and ministry of religious affairs until now.[6]  

In 1945, Indonesia get independence and formed minister of education and culture (now MoNE), the responsibility is focused entirely on the delivery of education services. Also formed MoRA performs multiple functions relating to the religious life of the nation. In 1950, government announced first law about national education (UU no.4) which mentioned that madrasah and pasantren were not included in national education system. Muslim educators saw at the beginning of Indonesia get freedom, minister of education try to lead our educational system toward secularism. That’s why many madrasah establish as critics toward general schools system at the time. It caused ongoing conflict between muslim educators and nationalist educators over the nature of educational system which at the end led Islamic schools (madrasah) being place under management of MoRA. However, MoRA cannot focus on supervising education only, because they have a lot of responsibility, they only manage Islamic education through a single directorate general.[7]

So, the minister of education supervises and control all general schools (public or private) start from elementary until university and all vocational schools. Elementary schools take six years of study, and then continue with junior high schools take 3 years of study. In addition junior high schools take 3 years also. In other side, students who wish to have specific skills will go to vocational school. This school is same level with senior high schools. On the other hand, minister of religious affair control and supervise all madrasah of ibtidaiyah, tsanawiyah, and aliyyah, all pasantren, and also all Islamic institute or college. Each student from each system can switch to schools they prefer by taking entrance exam.

PUBLIC SCHOOL IN INDONESIA

Public education was virtually non-existent in Indonesia until the colonial government established a system of village schools (sekolah rakyat) in 1906. By 1913, public schools numbered approximately 3500, along with a similar number of private, religious schools, among a population of 40 million. Only very few natives, from Javanese elite groups, were permitted to study in the Dutch schools up to university level. In 1945, less than 6% of the population was literate.[8]

Following independence in 1949, verbal priority was given to the development of national education. This was in accordance with the 1945 constitution, which stipulates that every citizen has the right to obtain education and that the government has the responsibility to provide one national education system (article 31). Financial constraints limited government efforts in this effort.

The expansion of public primary schooling really took off with the increasing oil revenues and government budgets from 1973. Large amounts of money channeled through a Presidential Instruction (Inpres) Block Grant were used to construct thousands of schools throughout the country. The number of primary schools increased from 65,000 in 1973 to 130,000 in 1984 and the number of enrolled children doubled accordingly to 26 million.[9] Gross enrolment in primary schools thus rose from 62% in 1973 until universal primary education was achieved in the mid-1980s.[10] Priority in education policies then shifted to expanding universal schooling up to the junior secondary level. The government’s commitment to extend basic schooling from 6 to 9 years was marked in 1989 with the passage of a radically new education law (Law 2/1989). Nine-year compulsory education was officially introduced in 1994, with the target of reaching 95% of the nation’s students by 2004. Junior secondary enrolments increased from 18% in the mid-1970s to 70% in 1997. In 2004, however, only 90 out of 440 districts had reached the official target. Still, 3.2 million children aged between 13 and 15 were not enrolled in compulsory 9-year education (Jakarta Post, May 1, 2004). Since 2005, there is no tuition fee for most of public elementary school and public madrasah ibtidaiyah. It is because since that year government launched schools operational fund (BOS).

Due to the economic crisis and administrative reforms, the target deadline has been postponed until 2008. Before the economic crisis started in 1997, gross enrolment rates were well above 100% at the primary level, 72% in junior secondary, and 46% in senior high schools. At the tertiary level, the enrolment rate was 11%.[11] While the vast majority of children enroll in primary schools, only 80% complete primary education.[12] During the first years of the economic crisis, enrolment in junior high schools decreased to 69%. According to the Ministry of Education, the national average participation rate in junior high schools has increased in 2004 and passed 75%.[13] The sheer numbers of children in school clearly indicate the task of developing the educational sector in Indonesia.

Graph 1: Number of public and private general junior and senior secondary schools in 2004-2005.[14]

Curriculum in Public schools

The education program for primary and secondary schools is prescribed by Article 37, Clause 1, Law no.22/2003, government regulation No. 28 of 1990 and decree of Ministry of education and culture no. 060&061/U/1993. The curriculum content for public schools are : core subject includes Islamic studies, citizenship education, language, math, natural science, social science. Meanwhile, additional subjects are art and culture, Physical education, particular skills for students of vocational schools, and regional studies (regional language/ culture). In addition, there are also co-curriculum subject provide in public schools, they are student red cross scent (school health activities),  scouts, sport club, art club, and community of mushalla in schools. The main stream is available for students in third level of senior high schools. The streams are natural science, social science, and linguistic.  Students who graduate from senior high schools are prepared to enter university as they learn more on theoretical knowledge which is needed in entrance exam of university.[15]

On the other hand, the curriculum for vocational schools is same with public schools in core subject. However, they have different additional and co-curriculum subject. It depends on what kind of vocational school. The vocational schools’ curriculum was set forth by the Minister of Education and Culture in Decree No. 080/U/1993. The objective of vocational education is to prepare students to enter employment and to develop professional skills and to prepare students to choose a career, to instill the ability to compete and develop independently, and to foster a national workforce to meet the manpower needs of business and industry.

Vocational secondary school implements education programs according to the perceived present and future demands for employment types. The vocational secondary school curriculum program is envisioned to be completed in three to four years. The curriculum is divided into six groups: the agricultural and forestry group, for occupations in such areas as agribusiness, agronomy, animal husbandry, fisheries, and agriculture production management; the industrial technology group, offering professions in building construction, mining, marine engineering, graphics, textiles, informatics, and industrial instrumentation; the business and management group, leading to careers in accounting, office management, finance and banking, trade, and secretarial work; the community welfare group, targeting employment with social services, community health, and community development; the tourism group, whose graduates move into the hotel, catering, fashion, and beauty occupations; and the arts and handicraft group, whose skills are focused on applied arts, visual arts, and the handicraft industry.[16]

In regard with Islamic studies, the subject only offer 2 hours a week, with duration 40, 45, and 50 minutes for elementary, secondary, and tertiary respectively for one hour in public schools. The standard pass for elementary and secondary schools is national final exam standard since 2003.

The curriculum is developed according to the level of education in the frame of the Unitary State of the Republic of Indonesia in the efforts to improve religious faith, character; learners’ potential, intelligence, and interest; the variety of regional potential and environment; the demand of regional and national development; the employment demand, the development of science, knowledge, technology, and art; religion, the dynamic of global development, national unity and values. In other worlds, the objective of Indonesia curriculum is to produce students who believe in God with good value and virtue, and competence in all aspect of human life, to empower students to become intelligent persons that are able and proactive to stand facing the ever changing challenges of the era. They are bright (spiritually, emotionally, socially, intellectually, and kinesthetically) and competitive citizens, and able to built national unity and development, have chance to take part in good work place.[17]

MADRASAH  IN INDONESIA

From the late nineteenth century, education in Indonesia slowly began to expand.  The schools established by the Dutch offered a European education to the children of the indigenous elite.  Modern schools established along the Dutch model by Indonesia’s oldest Muslim mass organization, Muhammadiyah  by Ki Haji Ahmad Dahlan, and the Taman Siswa (Pupil’s Garden) schools established by the prominent nationalist leader Ki Hadjar Dewantara during the 1920s and 1930s, meant that an increasing number of ordinary Indonesians had access to education.

At around the same time, Indonesians returning from periods of study in the Middle East were bringing with them the ideas of Islamic educational reformism which had taken root in institutions such as Cairo’s Al Azhar university.  These scholars established the first madrasah in Indonesia, which offered a curriculum of general subjects alongside the study of religion.  These madrasah provided communities which did not have access to any of the other schooling options with an opportunity to gain an education.  Pasantren and madrasah have been built as initiative from the society itself. 

The number of madrasah negeri (public Islamic school) is only approximately 10%, meanwhile other 90% are private madrasah.  Consequently, they cannot provide high quality of education. The management of public madrasah is under MORA’s responsibility, including building, other facilities, teaching staff, books, and salary. Public madrasah constitutes a medium employed by the government to disseminate national curriculum. In this respect, private madrasahs administered by foundations and socio-religious organizations are obliged to refer to public schools in terms of their curriculum arrangement.

Graph 2: Number of Madrasah  in Indonesia.[18]

In Indonesia, there are two key Islamic education institutions which offer formal education: madrasah and pesantren.  Despite MoRA’s function as regulator of Islamic schools, madrasah and pesantren across Indonesia are extremely diverse in form. In terms of numbers of teachers or students, amount and source of funding, school management practices, or teaching and learning processes, it is difficult to depict a typical Islamic school. Among madrasah, stark discrepancies exist between state and private, between private schools that are owned by a foundation and are part of a network and those owned and run by individuals, between large and small, and between urban and rural.

Many pesantren also now offer the national curriculum.  Of the almost 15,000 pesantren in Indonesia, approximately 31 percent are characterized as pesantren ashriyah or pesantren khalafiyah, meaning that they offer a formal education and include general subjects such as science, languages and social studies.  Twenty-two percent are characterized as salafiyah. These pesantren teach only the traditional Islamic texts and do not offer any formal curriculum.  The remainder (47 percent) offers an integrated curriculum of both traditional Islamic texts and general subjects.[19]

Table 1: Main characteristics of Islamic educational institutions[20]

Type of schools	Curriculum
Islamic junior secondary school	National (MoNE) curriculum plus.  The plus are commonly religious subjects at different degree depends on the foundation. For example, SMP Muhammadiyah will add the values and ethics of Muhammadiyah.
State madrasah tsanawiyah	National (MoNE) curriculum; MoRA curriculum for 6 religious studies subjects (Aqidah Ahlak; Qur’an; Hadith; Fiqh; Sejarah Kebudayaan Islam; Arabic language).
Private Madrasah Tsanawiyah	As above
Pesantren Ashriyah/ Khalafiyah	Approximately 30 percent general subjects (curriculum determined by MoNE); 70 percent religious subjects (curriculum determined by the kiai or foundation). MoRA admitted there is no uniformity on the proportion of the subjects.
Pasantren salafiyah	Classical religious texts only, curriculum determined by kiai.
Integrated pasantren	Approximately 50% general subjects and 50% religious subjects, but the amount varies from one pesantren to another.

Curriculum of madrasah

The composition of curriculum of madrasah is prescribed by prudential instructional no.15, 1974. Operationally, it explained in minister of education and minister of religious affairs decrees no. 6, 1975. Before this regulation, the composition of madrasah curriculum is 70% revealed knowledge and 30% acquire knowledge. However, after 1974: (because madrasah has been parallelized with public schools), the curriculum content is 70% acquired knowledge and 30% revealed knowledge.[21] They also should follow national final exam similar with public schools. Further more if they want to enter national university they should sit for national university entrance exam. Core subject for madrasah is similar with public schools. The difference is only in madrasah there are additional subjects from revealed knowledge for core curriculum.  The additional subjects are Quran sunnah, Aqidah akhlak, Fiqh, islamic Culture and History (SKI), and Arabic. Additional subjects are: art and culture, Physical education, and regional studies. Meanwhile in co-curriculum students can involve in Red Cross scent, boy scouts, sport club, art club, and community of mushalla in schools.

Co curriculum availability depends on schools ability to built facilities or provides trainers for students. Usually, in madrasah there is limited option of co curriculum because of schools are not afford to facilitate the students. Only sport club and community of mushalla in schools are common in madrasah, because most schools (madrasah) have mushalla in the school.

In madrasah aliyah (secondary high schools), there are main stream provided. The students can choose their stream in third level. There are social sciences, natural science, linguistic and Islamic studies. In national final exam, the students will have same exam with the students from public schools. Meanwhile, for revealed knowledge there is no national final exam, only the school itself provide exam for their students.[22] Every student who graduate from madrasah can go to al-Azhar university as long as they can pass in the exam provide by al-Azhar through minister of religion. However, most of them do not have enough qualification, only some students from Islamic studies stream can go there.

The objective of madrasah curriculum is also similar with the objective of curriculum of public schools, to produce students who believe in God with good value and virtue, and competence in all aspect of human life, to empower students to become intelligent persons that are able and proactive to stand facing the ever changing challenges of the era. They are bright (spiritually, emotionally, socially, intellectually, and kinesthetically) and competitive citizens, and able to built national unity and development, have chance to take part in good work place. In other world, the educational system intended to develop the whole person, so the students can adapt with the condition of todays world.[23]  However, in madrasah they are more focus on creating students who believe in God and mastering revealed knowledge so they can be good man who lives in their society.

THE STRENGTH AND WEAKNESS OF INDONESIA SYSTEM OF EDUCATION

The positive impact of the dualism of education is that both national and Islamic educational systems have been competing to each other to be better. However, the “rivalry” seemed to be unequal. MoNE’s bureaucracy is focused entirely on the delivery of education services while MoRA performs multiple functions relating to the religious life of the nation and only manages Islamic education through a single directorate general. The result is that MoRA does not have the resources, expertise, or institutional structure necessary to ensure that Islamic schools receive the equivalent level of government service provision that general schools receive from MoNE.

            The strength of madrasah are students learn both revealed and acquired knowledge, students will not be restricted to the discipline of Islamic studies only but can choose other disciplines. Madrasah enables to produce intellectual students and at the same time produce religious students. In addition, it is affordable for poor people. Besides, madrasah also have weakness point, it is too many subjects to learn poorer infrastructure and facilities, lower teacher salaries, fewer learning materials and so on. Teachers are not able to integrate the curriculum in T&L process and in the text books. National curriculum is the most important compare to revealed sciences.

Furthermore, madrasah as religious schools have no particular characteristic anymore as they have adopted national curriculum which put 70% acquired knowledge as their subject. In other side, they also cannot have deep understanding toward natural science because they put 30% revealed knowledge in their curriculum. Teachers who in charge in madrasah also have less qualification compare to public schools. Even though, anecdotal evidence, and the perception held by senior officials within MoRA, indicates that madrasah fulfill a demand from parents for a religious and moral education for their children, and that madrasah are often the preferred environment for parents when choosing a school for girls.[24] Nevertheless, madrasah try to produce balance personality within students. The focus of curriculum is not only intellectual domain but also spiritual and emotional. Even though, not many teachers are able to infuse Islamic values, they only teach the students to pass in the exam.

In other side, the strength of public schools curriculum is curriculum implementation support by the government policies, so they can have good facilities, infrastructure, and high teachers’ salary. Then, students’ performance in national final exam is high. These schools also enable students to become professional in the future because they only focus on acquired science. In addition, it is easier for students to pass in national university entrance exam. Public schools also have autonomy right to manage the schools, meanwhile madrasah still centralized by central government (central MoRA). This policy affects madrasah in many ways. For example: national budget allocation which is not fair between MoRA and MoNE.  On the other hand, the weaknesses of the curriculum are it develops only students’ intellectual domain and lack of spiritual values. Some schools are very expensive even though they are public. Most curriculums implemented only for exam-oriented. When national final exam come, most favorite schools are fraudulent.  Moreover, some schools even though they are public schools but very expensive, so not every students can enter the schools. Some favorite public schools even ask for big amount of money before entering the school.

NEW CONCEPT OF ISLAMIC SCHOOLS IN INDONESIA

Sekolah Islam terpadu (Islamic Integrated School) constitutes a new nomenclature of the 20^th century Islamic education system in Indonesia. Sekolah Islam terpadu  is a critique towards madrasah. Although madrasah was initially a symbol of education reform, but in its eventual development it is considered insufficient to be regarded as Islamic educational institution.

The establishment of the Association of Indonesian Muslim Intellectuals (ICMI), which obtained political support from the government, has become the pillar of the growth of Sekolah Islam in Indonesia. Support towards sekolah Islam came from new generation of Indonesian Muslim. They are mostly alumni of secular universities, who possess good jobs — so that they can be considered as middle-class Muslim — nonetheless they have high religious awareness in line with their level of education which let them to be capable of accessing media of information about Islamic world in general. Their education and religious experiences had made them aware of the need towards Islamic school other than madrasah. They wanted their kids to be able to enjoy good education in science and technology, but at the same time they want them to become religious people. Islamic schools used integrated curriculum. They try to integrate between fardu ‘ain and fardhu kifayah according to Alghazali classification of knowledge. This curriculum intends to produce students who have integrated personality not split personality.

Graph 3: curriculum of new Islamic schools for secondary level.[25]

Sekolah Islam terpadu  is under the supervision of MoNE. The term ‘sekolah’ itself is employed to avoid the institution being under the supervision of MoRA. Unlike other schools in general, sekolah Islam terpadu offers religious education in a significant portion, in addition to secular subjects (see the graph above about curriculum content in secondary sekolah islam terpadu), meanwhile for elementary schools level, the students only learn Arabic (with native as their teacher, islamic studies, and tahfizul Quran.[26] The difference between sekolah Islam terpadu  and madrasah or pesantren lies on its emphasis to the practical aspect of religious education. On the one hand, madrasah and pesantren emphasize specific Islamic knowledge, such as ‘ilm al-hadith, ‘ilm al-tafsir, fiqh, etc besides such secular knowledge as mathematics, economics, natural and social sciences. Meanwhile, sekolah Islam emphasizes more to the daily religious practices; it is intended to produce Muslim students who possess religious personality. In this regard, Islam is not emphasized on its cognitive aspect, rather in its practical one.  Religion, hence, should be transformed to be social ethics. In addition, teachers are role model try to give good examples for their students.

SUGGESTION

The authority toward education in Indonesia should work altogether to create good qualification of our education, as this is impossible to unite the authority become one authority. The nature of Indonesia is not Islamic country. So if we put only MoNE to control and supervised toward education, the muslim society in Indonesia afraid of that educational system will lead our country become more secular. Since Indonesia gets its freedom in 1945, educational system established showed that the government separate between religion and education. That’s why madrasah at first establish as unsatisfied feeling of the society toward government educational system.  However, madrasah must focus on their own objective, not only to create intellect students but also religious one. Madrasah must have certain standard toward their students regarding revealed knowledge. Not to appreciate national curriculum superior than theirs, but they should also have created one national standard in revealed knowledge. So, when students graduate from madrasah they will have certain characteristic that the public schools do not.

 The government should share equal opportunity and budgeting distribution between MoNE and MoRA, so the outcomes of the institutions will be equal. Facilitate teachers to have training in same way between MoNE and MoRA, as teachers training and education program are very important in improving quality of education in Indonesia. As teachers are the most effective models for children (students) to imitate. It is necessary that they should know the Islamic theory of education and able to infuse the Islamic values in their teaching activities. Government should also provide same facilities, salary and allowance for teachers to make them adequate in achieving national education objectives.

CONCLUSION

The character of Indonesia’s educational system reflects its diverse religious heritage, its struggle for national identity, and the challenge of resources allocation in developing nation with a young and rapidly growing population. Indonesia has a unique education system. In addition to secular education system, where most of the students enjoy their education, there also exists Islamic education system for some of Muslim children. Both mainstreams of education system are under the supervision of two different ministries. The variety of educational institutions (public schools, madrasah, pasantren, and Islamic schools) illustrates the dynamic of education in Indonesia, which has been searching for its form, especially in the context of modern and contemporary development. The teachers, educators, and whoever care about education are trying to find the best form of education for better Indonesian society. 

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[1]  Marwan Saridjo, Bunga Rampa Pendidikan Agama Islam, (Jakarta: Amissco, 1996).

[2] Under MONE there are TK (Taman Kanak-kanak, or kindegarthen), SD (Sekolah Dasar, or Elementary School), SMP (Sekolah Menengah Pertama, or Junior High School), SMA (Sekolah Menengah Atas, or Senior High School), sekolah-sekolah kejuruan (vocational schools) and Perguruan Tinggi Umum (Secular Universities); under MORA there are RA (Raudhatul Athfal), MI (Madrasah Ibtidaiyah), MTs (MadrasahTsanawiyah), MA (Madrasah Aliyah), and Islamic Higher Education.

[3] Mahmud Junus,  Sejarah Pendidikan Islam di Indonesia (AHistory of Islamic Education in Indonesia), 1960.

[4] Zakiah Darajat, dkk, Ilmu Pendidikan Islam, Jakarta, Bumi Aksara, 1992.

[5] Abdulah Hamid, Pemikiran Modern dalam Islam, Bandung, Pustaka Setia,2010

[6] Zakiah Darajat, dkk, Ilmu Pendidikan Islam, Jakarta, Bumi Aksara, 1992.

[7] Source: http://www.depag.go.id/index.php?menu=page&pageid=5.

[8] Brodjonegoro, B. 2003. Fiscal decentralization in Indonesia. In: Soesarto, H., Smith, A.L., Ling, H.M. (Eds.), overnance in Indonesia. ISEAS, Singapore, pp. 282–304.

[9] Ministry of Education, 1996. Education Development in Indonesia: A Country Report, Jakarta.

[10] Behrman, J.R., Deolalikar, A.B., Soon, L., 2002. Promoting Effective Schooling Through Education Decentralisation in Bangladesh, Indonesia, and Philippines. ERD Working Paper No. 23. Asian Development Bank, Manila.

[11] BPS, 1997. Social Welfare Statistics. Badan Pusat Statistik (Central Bureau of Statistics), Jakarta.

[12] SMERU, 2003. Rapid assessment of education problems, and the JPS Scholarships and Block Grants Program in four provinces, SMERU Special Report, Jakarta.

[13]  The Jakarta Post, May 1, 2004.

[14] http://www.depdiknas.go.id/statistik/thn04-05/RSP_0405_files/sheet003.htm.

[15] Law No. 20/ 2003, article 37, clause 1.

[16] http:/Indonesia-educational system overview/20OK.html

[17] Law No. 20/ 2003, article 36, clause 3.

[18]Gambaran umum data pendidikan pada madrasah tahun pelajaran 2004-2005. http://www.bagais.go.id/bookletmad05/.

[19] Pondok pasantren menurut tipe dan daerah (2004/2005). Hhtp://www.bagais.go.id/bookletpontren04-05pontren1_files/sheet001 htm.

[20] See http://www.depdiknas.go.id/RPP/modules.php?name=News&new_topic=13.

[21] Husni Rahim, Madrasah dalam Politik Pendidikan di Indonesia, (Jakarta : Logos Wacana Ilmu, 2005), hlm. 18

[22] Law No. 20/ 2003, article 59, clause 1.

[23] Law No. 20/ 2003, article 36, clause 3.

[24]  AUSAID report :Interview with Advisory and Development Council for Religious Education (MP3A), 11 July, 2006. Interviews with Head of Section in Deli Serdang District Office of MoRA, Head of Section in Lubuk Pakam District office of MoRA and Secretary of Madrasah Development Centre in Semarang.

[25] Adopted from al Madina Islamic school, Jakarta.

[26] Interview with a Teacher of Madina Islamic school Jakarta on December 25, 2011.