ISLAMIC EDUCATION ACCOMMODATION TO THE WETU TELU BAYAN TRADITIONAL COMMUNITIES, LOMBOK

Abstract

This study aims to analyze the portrait of Islamic education and its impact as well as explain the forms of resistance, the negotiation process, and the accommodation of the WetuTelu indigenous people towards the presence of Islamic education.This type of research is descriptive qualitative research with an ethnographic approach.Collecting data through in-depth interview techniques, observation, documentation studies and FGD using interview and observation guideline instruments.The data obtained was then analyzed using the Miles and Huberman model.Data validity was carried out by extending the observation period, increasing persistence, triangulation, peer discussions, and member checks.The results of the study show resistance to Islamic education in the Bayan indigenous people, namely indirect resistance such as leaders and indigenous people who do not support plans to build mosques and madrasas, do not support the process of implementing Islamic education in madrasas and do not support any recitation activities at mosques.While the negotiation process carried out by the gurus and Ustadz from indigenous peoples used power elites, emotional approaches and cultural approaches that took place over a long period of time, collaboration through these three approaches had an impact on being more accommodating to some of the indigenous people of the Wetu Telu Bayan towards Islamic education whose form is that they donate their land for the construction of the Mushalla, use the house where the TPQ is held, are involved in the management of Islamic education and work together in the mosque.Since the establishment of accommodation for Islamic education in the Bayan indigenous people, various internal dynamics have occurred in its implementation to date, ranging from inadequate teacher competence, limited facilities and infrastructure, teachers unable to translate the curriculum.However, Islamic education in the Bayan indigenous people has had an impact on changes in knowledge of their Islamic and customary practices, resulting in the birth of an open-type wetu telu indigenous community group.