REFORMULATING THE CHALLENGES OF RELIGIOUS STUDIES IN INDONESIA #2

Muryana, S.Th.I., M. Hum

MBKM Based on Alumni Data or Religious Studies Enthusiast Data?

What context exists beyond practice? For me, MBKM is not solely about practicing, especially concerning its administration. Rather, MBKM raises the question, "Where do you want to take Religious Studies?"

When I entered Religious Studies, I always remembered and echoed the idea that Comparative Religion/Religious Studies does not produce craftsmen. So, what does this mean? This sentiment is essential as it guides our understanding of graduate competency. During a recent Religious Studies alumni meeting at UIN Sunan Kalijaga Yogyakarta, it was emphasized that "the appropriate formulation of graduate competency will address job opportunities for Religious Studies alumni." This conclusion suggests that Religious Studies must respond to labor market needs, thereby recognizing that its alumni are indeed craftsmen. Similarly, I believe that the MBKM initiative is designed to align with market demands. Students are given the opportunity to study for three semesters to gain the necessary skills and prepare for employment after graduation. Therefore, education in this context is directly linked to workforce readiness. It is not surprising that the Islamic Education study program is more popular than Comparative Religion/Religious Studies, as the job market for Islamic Education graduates is clearer. Given this perspective, the implementation of MBKM should be based on the provisions that Religious Studies prepares for its alumni. What specific provisions and skills do these alumni acquire from their studies in Religious Studies?

What if we go back? What will happen? The survey was not conducted among alumni; instead, it focused on new Religious Studies students, asking, "What do you want to find in Religious Studies?" The interests expressed by these students form the foundation of the material and skills delivered in Religious Studies, which includes curriculum development and decisions regarding collaboration in the MBKM program. Students have a say in where they wish to participate in MBKM. This alignment with student interests creates opportunities for broader collaboration between study programs and MBKM partners. As a result, the Religious Studies Program is prepared and increasingly open to addressing the challenges of formulating research questions, which are essential for final assignments and scientific publications. The message is clear: "Religious Studies is ready to serve you." This makes me think of Mukti Ali's concept of shifting from "science to science" to "science to social." Moreover, alumni are not overly concerned about the linearity applied to the black-and-white CPNS acceptance files because the skills they possess are diverse and adaptable to various roles. However, the recognition of Religious Studies alumni in government institutions remains uncertain and requires ongoing advocacy. Alumni no longer need to worry about whether their degrees are necessary for employment; they can simply legalize their diplomas and store them safely in a cupboard.

Remapping the Challenges of Religious Studies in Islamic Higher Education Institutions (PTAI)

The question of "Why enter Religious Studies?" is closely tied to personal interests. I recall that during my time in class, some friends chose not to enroll in Comparative Religion. This sometimes created the perception that Comparative Religion/Religious Studies was a path for outcast students. However, it's also common for individuals to choose Comparative Religion/Religious Studies as their first option. One reason for this choice is the encouragement from upperclassmen (often referred to as "kating"), who serve as positive role models for those studying in this field. Additionally, the program actively promotes itself in schools, which sparks curiosity and interest among potential students. Financial incentives, such as scholarships for those pursuing Comparative Religion/Religious Studies, also play a significant role in attracting students. Various initiatives are implemented to boost interest in Comparative Religion/Religious Studies, much like a mall that attracts crowds by offering appealing products.

At that time, I decided to pursue a degree in Comparative Religion because of a story about a teacher who lived near my mother’s stall at the market. I was passionate about studying Islam, driven by my experiences at a state high school and the growing influence of the Tarbiyah Movement. Alumni from this movement, who had studied in Jogja and Malang, returned to our school to lead ta'lim assemblies. As a student unfamiliar with religious knowledge, I felt motivated to learn about other religions inspired by the teacher's story. My goal was to engage in more effective da'wah than those alumni. Comparative Religion felt like the right choice for me. I wondered if my motivation mirrored that of Mukti Ali when he founded the Comparative Religion department. During Mukti Ali’s era, Christianization was a major challenge, alongside issues surrounding religion and development. Today, what are the challenges facing Religious Studies? Is Christianization still the primary concern? If not, then what are the current challenges? For me, the drive to continue the da'wah movement is what keeps me engaged in academic pursuits related to Islamic studies at Religious Studies. I take great pride in being an Religious Studies alumnus. When I transitioned from Religious Studies to teaching about Islam, it felt like a fulfilling and joyful experience. The insights I gained in Comparative Religion proved invaluable in conveying Islam as rahmatan lil alamin (a blessing for all the worlds). But what about those who have not had the same opportunity?

The Religious Studies program at PTAI needs to reassess its opportunities and challenges. Will it maintain its traditional focus, or will it adapt to meet the challenges of contemporary society? Is Religious Studies at PTAI going to shift from a focus on Islamic Studies to a broader Religious Studies approach, or will it continue to emphasize Islamic Studies as part of its foundational identity? Each of these options comes with implications, such as a potential decline in student interest and limited or unclear career prospects for graduates. However, there is a significant advantage: if you are looking for a da'i with a comprehensive understanding of diverse religious knowledge, the Religious Studies program at PTAI stands out. This is comparable to the Theology faculties at Duta Wacana Christian University and Sanata Dharma University. In contrast, Center for Religion & Cross-Cultural Studies (CRCS), Gadjah Mada University, with its focus on Religious Studies, may not fulfill this specific need due to its narrower educational scope.

Should Religious Studies transition to a focus on "Religious Studies"? The rationale behind this shift is that project-based learning is easier and more flexible. Religious Studies can more effectively address and manage issues related to conflict, citizenship, and policy. Additionally, this approach fosters greater opportunities for collaboration. In contrast, "mission-based learning," which is a hallmark of Islamic Studies, may not offer the same breadth of opportunities.

One possible approach is that Religious Studies can navigate through each of these processes without committing to just one. Over time, it will become more organized. At times, the focus may be on Islamic Studies, while at other times, it may shift to Religious Studies, depending on the challenges encountered. However, should the issues within Religious Studies always be addressed through Islamic Studies, and vice versa? Should the challenges of Islamic Studies always be approached through the lens of Religious Studies?