How to cite:
I Nyoman Wijana, Ni Putu Listiawati, Ni Luh Drajati Ekaningtyas.
(2022). Non-Formal Education Model in Building Student Character
in Mataram West Nusa Tenggara Indonesia. Journal Eduvest. Vol
2(2): 306-316
E-ISSN:
2775-3727
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Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
p- ISSN 2775-3735 e-ISSN 2775-3727
NON-FORMAL EDUCATION MODEL IN BUILDING
STUDENT CHARACTER IN MATARAM WEST NUSA
TENGGARA INDONESIA
I Nyoman Wijana, Ni Putu Listiawati, Ni Luh Drajati Ekaningtyas
State Hindu Institute Gde Pudja Mataram, Indonesia
Email: [email protected], [email protected],
ARTICLE INFO ABSTRACT
Received:
January, 26
th
2022
Revised:
February, 17
th
2022
Approved:
February, 18
th
2022
This study aims to explore, analyze, and describe the non-
formal pasraman education model in building the character
of students in Mataram City, West Nusa Tenggara
Indonesia. The research was conducted in non-formal
Pasramans in Mataram City, using a qualitative method.
The results of this study indicate that, non-formal pasraman
as an educational institution has a role; (1) as a forum for
deepening religious education, especially Hindu religious
practices, in order to shape the habits and character of
students, (2) to prepare and foster achievements in the
Hindu religious field, as the basis for building self-
confidence, (3) to shape and foster character religious
students, (4) fostering a sense of brotherhood and
communication between students, with the implementation
of the teachings of Tri Hita Karana, as the basis for building
the character of tolerance, cleanliness, and discipline, (5) as
a medium for moral and ethical formation, in building the
character of decency. Based on qualitative data analysis, it
shows that the urgency of non-formal pasraman education
is so important to shape the character of students, for that
it is recommended that pasraman managers continuously
improve the quality of learning, and in their management
they should use professional management.
KEYWORDS
Education, Non-Formal Pasraman, Character Formation
I Nyoman Wijana, Ni Putu Listiawati, Ni Luh Drajati Ekaningtyas
Non-Formal Education Model in Building Student Character in Mataram West Nusa
Tenggara Indonesia 307
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
INTRODUCTION
Education as one of the media to build a complete human being, becomes the
front line in building the character of the nation's generation (Agus, Cahyanti, Widodo,
Yulia, & Rochmiyati, 2020). Education covers a very wide space; because in it there are
various educational centers; namely formal education which is carried out with the school
system, there is also informal education carried out in the family, as well as non-formal
education which is carried out through course institutions, trainings, and other non-formal
educational institutions.
Pasraman is one of the educational institutions in Hinduism. Pasraman can be in
the form of formal educational institutions, and some are in the form of non-formal
educational institutions (Sutriyanti & Dharmawan, 2022). The establishment of a non-
formal boarding school in Indonesia, at the beginning of its history, could be said to be a
solution for Hindu students who did not receive religious education in formal schools
(Leganger-Krogstad, 2021). Later it developed into a need for Hindu children to learn
more about knowledge and skills related to Hinduism, even though in their respective
schools they have received religious lessons.
Religious lessons in schools are only in the form of knowledge as contained in
the curriculum, while children in the process of character building require noble values
that are internalized through the educational process and through the process of imitating
their environment. According to the view of Behaviorism, humans do not bring talent
from birth, but are shaped by the surrounding environment that provides values, which
will shape a person's character (Akbar & Sulkifli, 2021). Humans do not bring talent
when they are born, but humans will develop and determine their own psyche based on
the stimulus received from their environment.
Non-Formal Pasraman is an educational institution formed to be able to provide a
stimulus to students, the younger generation of Hindus, in building character based on
religious values, which is implemented in activities based on religious culture, as well as
local wisdom traditions.
The phenomenon that has occurred in the city of Mataram related to non-formal
pasraman lately, it is clear that the expectations of the community to educate their
children who are still of school age (elementary school, junior high school, and high
school) in order to get religious education in pasraman are increasing. enthusiastic.
Preliminary observations carried out in several pasramans in the city of Mataram,
information can be obtained that parents of students want their children to acquire
knowledge and skills related to the religion they believe in. Meanwhile, the information
obtained from the students stated that religious lessons at school were only memorizing
religious theories, while the practice was very little so that it was inadequate to be applied
in everyday life at home and in society.
In addition, parents' concerns about the influence of information technology
which is very free, as well as the influence of young people's association which is getting
further away from polite attitudes, respect for parents is fading, and other negative
influences, require a filter that is coaching by internalizing values (Alief & Nashruddin,
2022) noble, one of which can be done in the non-formal pasraman (Arnyana & Utami,
2021).
Based on these various views and ideas, it inspires that research in the field of
non-formal pasraman education in shaping the character of Hindu students is interesting
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to be done seriously, using the scientific method (Wardhani, Yuliastanti, & Mahardhika,
n.d.). Thus, the author wants to examine more deeply the Hindu education model in the
form of non-formal Pasraman, and how its role is in shaping the character of Hindu
students in the city of Mataram, in taking part in building the character of the younger
generation of Hindus, as part of the nation's generation.
RESEARCH METHOD
This study uses a qualitative method. The use of qualitative methods is intended to
reveal, analyze, and describe the non-formal pasraman model of education in shaping the
character of students in the city of Mataram, the problems faced, and its role in the
implementation of value education for the development of the character and morals of the
younger generation of Hindus in the city of Mataram. This research was conducted at
non-formal pasraman education in Mataram City (Suardana, Jelantik, Widaswara, &
Harnika, 2021).
Determination of informants is done purposively. Primary data were obtained from
the Head of Pasraman, teachers, administrative staff, parents, and students (DIVAYANA,
2018) Determination of informants like this aims to obtain adequate information about
the role of non-formal pasraman education in building the character of the students (Arta,
2020). The main instrument used was the researcher himself, and was assisted by a
recording device used during interviews, a camera to take pictures, and field notes
Data collection using techniques; interviews, observations, and documentation
techniques (Natow, 2020). The data obtained in this study are in the form of words,
sentences, or paragraphs expressed in narrative form, which are descriptive of situations,
events, interactions, statements and behaviors of the research subjects as written in
interview transcripts or field notes (Mohajan, 2018). Based on the form and properties of
the data, the data analysis technique used in this research is a descriptive technique which
is carried out through three activity lines, namely; data reduction, data presentation, and
conclusion drawing. (Rumkel, Sam, & Umanailo, 2019).
RESULT AND DISCUSSION
Based on the results of observations during the preliminary study, it was found
that the number of Pasraman as a model of non-formal pasraman education in Mataram
City was 8 Pasraman (Suwardani, n.d.). The names of the Pasraman are; Pasraman Sad
Dharma Dwijendra, Pasraman Dharma Putra, Pasraman Swasta Pranawa, Pasraman
Varitra Saraswati, Pasraman Saraswati, Pasraman Samiaga, Pasraman Eka Dharma, and
Pasraman Widya Dharma Santih.
The various activities carried out by each pasraman in Mataram City, according
to the data obtained at the research site, have the same types of activities, although there
are differences between one pasraman and another, but not so prominent. The activities
carried out after being identified consist of; deepening of Hindu religious education
materials, dance coaching activities, Balinese script learning, Dewanagari letter learning,
Yoga Asanas activities, ritual lessons, Dharma Gita activities, musical activities
(percussion arts), Japanese language learning, English, computer learning, pasraman
jamboree, and sport.
I Nyoman Wijana, Ni Putu Listiawati, Ni Luh Drajati Ekaningtyas
Non-Formal Education Model in Building Student Character in Mataram West Nusa
Tenggara Indonesia 309
The learning method used to deliver various materials in teaching and learning
activities at the Pasraman is a Hindu teaching method called Sad Dharma; (1) Dharma
Tula (2) Dharma Wacana (3) Dharma Gita (4) Dharma Yatra (5) Dharma Sadhana (6)
Dharma Santi.
Dharma Tula; this method is a learning method in Hinduism by way of discussion
(Sutriyanti, Marsono, & Supandi, 2019) Dharma Wacana; This method is a learning
method in Hinduism by delivering certain material in front of participants by means of a
monologue. Dharma Gita; This method is a learning method in Hinduism, by reading
Hindu holy books with singing techniques. Dharma Yatras; This method is a method of
learning Hinduism, by practicing religious activities by directly visiting holy places, to
pray together with all pasraman students, and the coaches. Dharma Sadhana; this learning
method is a learning method in Hinduism which is carried out by realizing the teachings
of Hinduism with Catur Marga Yoga which consists of; Bhakti Marga is the realization of
religious teachings by doing devotional service or worship to Ida Hyang Widhi, Karma
Marga is realizing religious teachings by working sincerely and professionally in their
respective fields, Jnana Marga is realizing Hindu religious teachings by studying science
to be devoted on the road dharma, and Raja Marga Yoga, namely realizing the teachings
of Hinduism by carrying out the path of Yoga and meditation
Dharma Santi; is a learning method in Hinduism by establishing good
communication with fellow Hindus in particular and fellow human beings in general
(Anggreni, n.d.) Dharma santi can be used as a method to build social sensitivity to
pasraman students.
Characters in the Hindu perspective are essentially human traits based on the
value of Tri Kaya Parisudha, reflected in ways of thinking (manacika), ways of
communicating through words (wacika) and actions (kayika) that are in accordance with
religious rules.
The non-formal pasraman education model can contribute to building the
character of the younger generation of Hindus. Based on interviews conducted by
researchers with several pasraman administrators and also parents who had been met at
the research location, they explained several roles that non-formal pasraman could play in
building student character, namely;
Building Student Character By Deepening Religious Education
In connection with the phenomenon of the nation's moral degradation, parents of
students and observers of education, especially Hindu religious education, and supported
by religious leaders, community leaders, and educational figures, are very enthusiastic to
establish a non-formal educational institution in the form of the pasraman. Basically, their
goal is the same, namely to provide a platform for their children to receive additional
religious education, especially those related to Hindu religious practices which are simple
but very important in building their habits and character in the future.
Theoretically, it can be traced through John Locke's theory of empiricism, which
explains that humans are born like white paper, experience is then written on the white
paper, which will shape a person's character, whether to be a good character or a bad
character. If we refer to this theory, then a person's character can be formed through
experience in the context of this research through education, especially non-formal
pasraman education.
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Indeed, John Lock's idea is different from the theory put forward by Lombrosso
and Schopenhouer with the theory of Nativism. This theory explains that a person's
character is innate from birth, and cannot be changed through education. If we rely on this
theory, character education that is carried out with the intention of making changes to
one's character is just a futile job. Bridging the conflicting ideas with each other, the
Convergence theory emerged which was pioneered by William Stren, which explains that
a person's character is not only innate from birth, but is also influenced by the
environment through education. This theory can clearly be understood that a person's
character can be formed through education, in order to create human beings with good
character in a country, including Indonesia.
Based on various opinions and arguments about the importance of character
education, and supported by empirical facts about the occurrence of various phenomena
that show the nation's moral decadence, character education is echoed in almost all veins
of educational institutions, both formal, informal, and non-formal. Hindus take part in
building the character of the younger generation of Hindus through pasraman forums.
Hindu religious education for children at Elementary School, Junior High School,
Senior High School, and Vocational High School has been given in their respective
schools in accordance with the established curriculum. However, Hindu religious
education provided in schools is not enough to equip students to understand their religion
in depth. They are enthusiastic about participating in the activities at the Paritra Saraswati
boarding school, especially when they are taught yoga asanas, because at school they can
only skim according to the curriculum, while at the pasraman they practice directly, and
the coaches explain the meaning of all the movements.
Learning aspects of Hinduism in pasraman tends to be more in-depth than
studying religion in their respective schools. This is due to the very limited availability of
time to deepen something at school, while teachers have to discuss many things according
to what is outlined in the curriculum. While in Pasraman, you can study something in
particular, because in one day you only learn one thing, for example in the 3rd week only
yoga asanas, the other week only Dharma Gita, and so on. All learning activities are
related to the formation of student character.
Building Confidence Character by Fostering Achievements in the Religious Field
Preparing and fostering pasraman children to have non-academic achievements,
especially in Hindu religious competitions, is not just a dream for pasraman
administrators. One of the pasraman students who had graduated at the high school level
said that Dwijendra pasraman students had won competitions for Hindu religious
activities, both at the national, provincial and city levels of Mataram. The champions that
have been won include; 1st place in the yoga asanas competition at the Utsawa Dharma
Gita at the National Level, 1st place in the memorizing competition for the most verses at
the Utsawa Dharma Gita at the provincial level, and 3rd place in the Palawakya for male
teenagers at the Mataram City level.
When interviewed with the coaching teachers at the Private Pasraman, Pranawa
also told things related to the achievements of the Pasraman students. In 2016 pasraman
students were able to represent NTB in the pasraman jamboree at the national level which
was held in Yogyakarta. The fields of competition represented include; mekidung
competitions, yoga asanas competitions, religious poetry reading, palawakya
competitions, and five prayer competitions. In this activity, the Pranawa private pasraman
I Nyoman Wijana, Ni Putu Listiawati, Ni Luh Drajati Ekaningtyas
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students won the Panca Worship competition by getting 1st place, and also won the
religious poetry competition by getting 2nd place.
Based on the data obtained regarding the various achievements that the pasraman
students make proud, both at the Dwijendra pasraman and the Pranawa private pasraman
students, the role contributed by the pasraman in building the character of the Hindu
youth generation is quite appropriate as a medium for coaching and fostering non-
academic student achievement. This is related to building self-confidence in students.
In the process of fostering Yoga achievement, for example, students are trained
together to do yoga asanas. To prepare students to have certain achievements, the coach
can choose students who are ready to be fostered further. In this way, the children of
Pasraman students tend to be able to achieve achievements in non-academic competitions
organized by the Regional Office of the Ministry of Religion at the City, Provincial level,
as well as those held at the national level by the Directorate General of Hindu Guidance.
Pasraman students are given Yoga Asanas practice, this exercise is not only
aimed at improving religious character, patience, honesty, calmness, for the participants,
it is also intended to find seeds that will be nurtured to have achievements in the field of
Yoga Asanas, which are always contested at events- certain events both at the
Regency/City level, Province, and National level.
In addition, Pasraman students are also given training in their playing skills,
using the Balinese version of the gamelan instrument, this is intended to foster a love for
cultural wisdom, also to prepare students who have the potential to be fostered further, in
order to achieve the achievements in the competition.
There are several activities that are usually contested at the pasraman jombore
event, including; (1) the Tri Sandhya mantram competition which is participated by
male/female elementary school (SD) students (2) the prayer kramaning competition
participated by male/female junior high school (SMP) students, (3) male and female
pasraman competitions daily prayer recitation followed by pasraman students at the junior
high school (SMP), and high school (SMA) and vocational high school (SMK)
male/female levels, (4) Hindu religious song creation competition participated by students
male/female high school (SMA) and vocational high school (SMK) students, (5) writing
and reading competitions for Hindu religious poetry followed by pasraman students at
junior high school (SMP) level, high school level ( SMA) and Vocational High School
(SMK) male/female, (6) Hindu religious storytelling competition followed by elementary
school (SD) students, male/female, (7) Yoga Asanas competition followed by pasraman
students Junior High School (SMP), ti High School/Vocational High School (SMA/SMK)
level in male/female groups.
All types of competitions, the participants from various pasraman, and prepared
systematically by each pasraman with the help of the trainers. In the learning process in
preparing the best participants, the theory of connectionism pioneered by Thorndike
applies with three main laws, namely; law of exercise, law of effect, and law of readiness.
Forming and Fostering Students' Religious Character
Non-formal Pasraman also has a role to shape and foster the religious character of
students. This is done through activities in the form of religious practices. All of the
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pasramans studied showed that before starting a certain activity at the weekly meeting, it
was preceded by praying together at their respective pasraman locations. This joint prayer
activity is always carried out so that pasraman students make prayer activities a habit, so
that over time it will become a culture, and after that it will become a character.
A good education is not only measured by cognitive abilities. In other words, a
child is educated not only to be smart but also to be good. So that children who have
received education can become smart and good, then what is developed includes
intellectual factors, as well as religious intelligence factors. Their intellectual intelligence
has been fully developed in their respective formal schools, while pasramans can develop
their religious intelligence or religious intelligence.
Changes in the behavior of children who previously did not want to regularly
pray, and then after being accustomed to the pasraman there was a positive change, and
they wanted to carry out prayer activities at their respective homes before going to school.
This change in behavior is in line with the Behaviorism theory which holds that in reality
humans do not bring their mental talents from birth, because humans will develop and
determine their own psyche based on the stimulus received from their environment. Thus,
human character is actually formed based on the response received to the stimulus from
the environment. If the environment is good then a human child will grow up to be a good
human being, and vice versa if the environment is bad, then a child will grow up to be a
child with bad character.
Non-formal Pasraman as a Hindu educational institution, is a good environment,
which was established by the community as a contribution to contribute to their country,
in an effort to build the nation's character. No matter how small a donation is given for
good, it will gradually grow into the next good. The learning experiences provided in the
hostels are very thick with learning experiences related to religion. The various activities
fostered by the pasraman teachers are a stimulus, a good example that can be imitated by
students, for example how to say greetings properly, and of course also explain what the
meaning of the greetings is. From the imitation of the pasraman students on the stimulus
provided by the coaches, it can have implications for behavioral changes for these
children. Changes in behavior that occur in a positive direction if you continue to be used
to it will become character.
The religious character of a pasraman student can be seen from the behavior
shown by the level of sradha and devotional service. To assess the good behavior of
Sradha and Bhati, of course, it can be seen from their prayer activities, it can also be seen
from the way they speak, which is done in a friendly, polite, and courteous manner,
respects the coaches, and does not say harsh words, both to the teacher and to the teacher.
to his friends. If such behavior can be accustomed, then all students have developed their
religious character, which in Hinduism can be based on Tri Kaya Parisudha, namely three
purified behaviors; (1) manacika; it means good and right thinking, (2) wacika; speak
good and right words, and (3) kayika behaves well and correctly. The character of Tri
Kaya Parisudha is a very basic and main religious character in Hinduism, because the
three behaviors will affect the other characters.
Worship with the pasraman children is not only routinely held at the time of the
activity schedule every Sunday, before the activity begins, but is also held on certain days
if there are activities involving pasraman children such as; piodalan day at the temple
where the pasraman is located, as well as ngayah or mutual cooperation activities to clean
the temple area.
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All pasraman students are gathered in the main mandala of the temple, to pray
together, given examples by the coaches then followed by all students. This is done every
Sunday, on the pasraman activity schedule and is carried out before the main activity
resumes.
In addition to prayer activities, Pasraman's efforts to grow and foster religious
character are also carried out with various other activities, such as; the practice includes
simple upakara facilities, yoga asanas, dance exercises, drumming exercises, and other
activities.
In addition, Pasraman students are also given the skills to make simple
ceremonial materials/facilities, such as making kelangsah/woven made from old coconut
leaves. These activities are dedicated to improving the skills of pasraman students, as well
as to improving their religious character, because all the equipment they make can be
used for religious ceremonies, which have symbolic meanings.
Building a Tolerant, Clean, and Disciplined Character
Pasraman can play a role in fostering a sense of brotherhood among Hindu
students who come from different schools. With the activities carried out at the pasraman
they are met every week, and they can establish communication with one another, so that
over time friendship and brotherhood are established.
Communication and brotherhood that are built through pasraman activities are a
process of habituation in a real social space. Each meeting the students will see for
themselves how the examples given by the coaches, such as; how to say hello every time
you meet other coaches, between students and coaches, between students and students,
and between coaches and coaches. Salam is a simple greeting, but greetings in Hinduism
contain prayers, which are intended for the good of others as well as the good of oneself.
This kindness must be continuously accustomed through the media of communication
with fellow Pasraman residents, so that it can become a habit for them.
In pasraman activities, they are taught how to work together, and help each other,
both in doing group tasks related to learning activities, as well as in tasks to keep the
pasraman environment clean. Cooperating and working together in cleaning the pasraman
area related to the implementation of the Tri Hita Karana concept in Hinduism. Tri Hita
Karana means; three causes of happiness in human life, namely; (1) parhyangan; good
and harmonious relationship between man and God, (2) pawongan; harmonious
relationship between humans and humans, and (3) palemahan; maintain a harmonious
relationship with the natural environment.
Maintaining a harmonious relationship with God can grow one's religious
character. Meanwhile, maintaining a harmonious relationship between humans and fellow
human beings fosters communication and brotherhood, as well as the character of
honesty, compassion, and sincere empathy for others. Maintaining a harmonious
relationship between humans and the natural environment can foster a clean and
disciplined character.
The role of Pasraman in fostering brotherhood and establishing communication
among fellow Pasraman residents is in line with Watson's behavioristic theory, which
explains that the formation of human character requires a conditioned environment to
influence a person to behave as expected. Watson does not believe in the character he is
born with. A person will be good, when he is and hangs out in a good environment, and
vice versa someone will behave badly if he is and hangs out in a bad environment
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continuously, so that it becomes a habit, then the habit lasts for a long time will become a
culture, and so on. certainly will become a person's character.
In addition to establishing communication and brotherhood, Tirta Yatra's
activities are also able to foster religious character for pasraman students. In practice they
are fostered by their teachers, and at the place of prayer they can learn about the history
of each temple, and can get an explanation of the ceremonial means used, and the
meaning of each of these facilities. This can be accustomed so that it becomes a culture
for all pasramans, in order to cultivate the noble character of the younger generation,
especially the younger generation of Hindus. Mutual cooperation activities in the context
of cleaning the pasraman environment. This activity is an implementation of the teachings
of Tri Hita Karana, namely; in terms of weakness by maintaining a harmonious
relationship between humans and the natural environment.
As a Media for Moral and Ethical Formation
Pasraman can act as a medium for moral and ethical formation of students. The
activities carried out are very close to the development of moral values, and ethical values
in Hinduism. The formation of morals and ethics is a complicated thing. A person's
failure to deal with the moral problems he faces in everyday life is generally a matter of
awareness, that the problems faced are related to moral problems. Morals and ethics are
also closely related to the character of decency.
Non-formal pasraman activities related to the ethics and morals of pasraman
students are Yoga asanas activities. In yoga, it requires several things that Yoga
participants should not do, for example, they should not speak harsh words, they should
not cheat or be dishonest, they should not be angry. physical and spiritual. Physical and
spiritual control is closely related to moral and ethical formation.
Other activities, such as group work in discussing a religious teaching assigned
by the pasraman coaches, can also play a role in shaping the morals and ethics of the
pasraman students. In the group discussion activities, great attention was paid to ethics in
expressing opinions, how to respect the opinions of others, how to defend opinions
without offending other people's feelings. A good educational process, of course, aims to
make its students smart, but what is more important is how an educational process can
achieve the goal of making its students not only smart but also good.
CONCLUSION
Based on the analysis of the research results as described, there are several roles
of non-formal pasramans in shaping the character of Hindu students in Mataram City,
namely; (1) Pasraman has a role as a medium for deepening Hindu religious education,
(2) Pasraman has a role to prepare and foster achievements in the Hindu religious field, to
foster self-confidence, (3) Pasraman has a role to shape and foster religious character, (4 )
pasraman also has a role to foster a sense of brotherhood and establish communication
between students, relating to the habituation of tolerant, clean and disciplined characters,
(5) pasraman has a role as a medium for moral and ethical formation, in building the
character of politeness in students. These activities are continuously accustomed to
pasraman students, it is hoped that over time it will become a culture, and a culture that is
practiced repeatedly over a long period of time, it will become a character for someone
who carries it out, in the context of this research, pasraman students.
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