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The difference lies especially in their system of education. Not only are secularsubjects taught in modern pesantren, due to the adoption of a modern system of

education, but the aim of education itself also seems to have changed slightly.

This change in the pattern of schooling among traditional santri seems to be

widespread. It is easy to find examples of pesantren everywhere with this

dualistic system. Only a few pesantren still persist in running their traditional

system of learning. By traditional I mean those pesantren where only Islamic

subjects are taught.

this tendency has implications not only in terms of the objective of the pesantren

as the centre of Islamic learning but also in terms of the motivation of the

students coming to the pesantren. The idea of nyantri or mesantren, that is

learning at the pesantren, has changed. People used to come to the pesantren to

be educated in Islamic subjects. They did not consider whether or not their

knowledge would be competitive in the job market. Their principal aim was to

obtain the knowledge needed to uphold Islam. Such a motivation is rarely found

among contemporary santri. Parents send their children to the pesantren for

more pragmatic considerations. Students study at the pesantren because of the

wishes of their parents, who hope their children can obtain some Islamic

knowledge in addition to secular knowledge, their main objective. The parents

prefer their children to be well versed in more secular disciplines, rather than to

be knowledgable in Islam. At the same time, they hope the children will besocialised in Islamic norms and values[15] so that they are not too secularised.

Most Pesantren in this globalization era are using a new systems and

technologies to improve the education in that pesantren. Such as, now in

pesantren has a school laboratories to do experiment and observation for

scientific science. And using of modern communication to connect between the

office and dorms in Pesantren. But, pesantren still keep their own tradition and

their method of teaching. The dedication from santri to Kyai still high and they

are respecting to Kyai. These factors are the new hybrid system that made

pesantren in this era still exist and still develop bigger and bigger. Because theycombine and using a new systems to keep their tradition. Thats a good point.

he pesantren are traditionally providers of private, non-formal (religious)

education and do not issue state-recognized certificates for these educational

activities. They range from local Quran schools, in which students are

http://epress.anu.edu.au/islamic/umma/mobile_devices/chapter-notes.htm#ftn.d0e3931http://epress.anu.edu.au/islamic/umma/mobile_devices/chapter-notes.htm#ftn.d0e3931http://epress.anu.edu.au/islamic/umma/mobile_devices/chapter-notes.htm#ftn.d0e3931http://epress.anu.edu.au/islamic/umma/mobile_devices/chapter-notes.htm#ftn.d0e3931

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instructed in the system of Quran recitation, to religious colleges akin to thosefound in the Middle East . Some have only a few regular students, a single

teacher and perhaps some small agricultural fields, whereas others instruct

upwards of three thousand students. Compared to state schools, the educational

standards of many pesantren are considered lower. This is often the result of

financial difficulties to fund the expansion of educational programs to include

high-quality formal education. Nevertheless, over the past decades a growing

integration of the pesantren into the national system of education can be

perceived. Many pesantren have begun to teach a government-accredited

curriculum in addition to traditional religious subjects while others have fully

incorporated madrasah or sekolah-type schools. In the wake of such changes,

some of these pesantren have become very large educational institutions, and

many are increasingly integrated in the state-controlled education system.[v]

Other pesantren have rejected the enhanced state control and interference in

their educational routines that are part of adopting state-sanctioned curricula.

Consequently, there remain numerous pesantren opting to stay outside the

national system. Yet many of these have incorporated additional subjects such

as English, journalism, computer science, and economics.[vi] Training in

applied skills is equally prevalent. Drawing on ideas of critical pedagogy as

expressed in the writings of such thinkers as Paulo Freire and Ivan Illich, many

activists promoted the pesantren as model institutions for community

development in the 1970s, offering specialized training in agriculture, crafts,and business alongside traditional religious subjects.[vii] Still other pesantren

have developed special programs that are connected to some of the functions the

pesantren and their kiai have traditionally fulfilled. These include the provision

of basic medical training as well as therapeutic programs such as psychotherapy

or drug rehabilitation based on mystical practices.

conclusion

The spirit of Islamic modernism found its momentum in the beginning of

twentieth century, inspires and motivates reformation of educational andmanagerial system in Islamic education which based on society such as

pesantren. As an integral part of society that combines the universal Islamic

values and traditions of local communities so it is called by C. Geertz and

Abdurrahman Wahid as sub-culture of Indonesian society, pesantren can

preserve the tradition and specific features in developing religious knowledge

and science transformation to all santri (students) with flexible way and relevant

to the challenge of new era development.

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