"UNIVERSAL"

Adverb

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An adverb is a part of speech. It is any word that modifies any other part of language: verbs, adjectives (including numbers), clauses, sentences and other adverbs, except for nouns; modifiers of nouns are primarily determiners and adjectives.

Adverbs typically answer questions such as how?, when?, where?, why? and to what extent?']

This function is called the adverbial function, and is realized not just by single words (i.e., adverbs) but by adverbial phrases and adverbial clauses.

An adverb as an adverbial may be a sentence element in its own right.

They treated her well. (SUBJECT)

Alternatively, an adverb may be contained within a sentence element.

An extremely attractive woman entered the room. (SUBJECT + ADVERBIAL + OBJECT)

In English, adverbs of manner (answering the question how?) are often formed by adding -ly to adjectives. For example, great yields greatly, and beautiful yields beautifully. (Note that some words that end in -ly, such as friendly and lovely, are not adverbs, but adjectives, in which case the root word is usually a noun. There are also underived adjectives that end in -ly, such as holy and ugly.) The suffix -ly derives from an Anglo-Saxon word meaning "like".

In some cases, the suffix -wise may be used to derive adverbs from nouns. Historically, -wise competed with a related form -ways and won out against it. In a few words, like sideways, -ways survives; words like clockwise show the transition. Again, it is not a foolproof indicator of a word being an adverb. Some adverbs are formed from nouns or adjectives by appending the prefix a- (such as abreast, astray). There are a number of other suffixes in English that derive adverbs from other word classes, and there are also many adverbs that are not morphologically indicated at all.

Comparative adverbs include more, most, least, and less (in phrases such as more beautiful, most easily etc.).

The usual form pertaining to adjectives or adverbs is called the positive. Formally, adverbs in English are inflected in terms of comparison, just like adjectives. The comparative and superlative forms of some (especially single-syllable) adverbs that do not end in -ly are generated by adding -er and -est (She ran faster; He punches hardest). Others, especially those ending -ly, are periphrastically compared by the use of more or most (She ran more quickly). Adverbs also take comparisons with as ... as, less, and least. Not all adverbs are comparable; for example in the sentence He died yesterday it does not make sense to speak of "more yesterday" or "most yesterday".

Adverbs as a "catch-all" category

Adverbs are considered a part of speech in traditional English grammar and are still included as a part of speech in grammar taught in schools and used in dictionaries. However, modern grammarians recognize that words traditionally grouped together as adverbs serve a number of different functions. Some would go so far as to call adverbs a "catch-all" category that includes all words that don't belong to one of the other parts of speech.

A more logical approach to dividing words into classes relies on recognizing which words can be used in a certain context. For example, a noun is a word that can be inserted in the following template to form a grammatical sentence:

The _____ is red. (For example, "The hat is red.")

When this approach is taken, it is seen that adverbs fall into a number of different categories. For example, some adverbs can be used to modify an entire sentence, whereas others cannot. Even when a sentential adverb has other functions, the meaning is often not the same. For example, in the sentences She gave birth naturally and Naturally, she gave birth, the word naturally has different meanings (actually the first sentence could be interpreted in the same way as the second, but context makes it clear which is meant). Naturally as a sentential adverb means something like "of course" and as a verb-modifying adverb means "in a natural manner". The "hopefully" controversy demonstrates that the class of sentential adverbs is a closed class (there is resistance to adding new words to the class), whereas the class of adverbs that modify verbs is not.

Words like very and particularly afford another useful example. We can say Perry is very fast, but not Perry very won the race. These words can modify adjectives but not verbs. On the other hand, there are words like here and there that cannot modify adjectives. We can say The sock looks good there but not It is a there beautiful sock. The fact that many adverbs can be used in more than one of these functions can confuse this issue, and it may seem like splitting hairs to say that a single adverb is really two or more words that serve different functions. However, this distinction can be useful, especially considering adverbs like naturally that have different meanings in their different functions.

Adverbial

2008-11-11T22:55:00.000-08:00

In grammar an adverbial is a word (an adverb) or a group of words (an adverbial phrase or an adverbial clause) that modifies or tells us something about the sentence or the verb. The word adverbial is also used as an adjective, meaning 'having the same function as an adverb'. Look at the examples below:

Danny speaks fluently. (telling us more about the verb)

Adverbials operate at sentence level as sentence elements, as in the example below:

Lorna ate breakfast yesterday morning. (SUBJECT + VERB + OBJECT + ADVERBIAL)

The form of adverbials

In English, adverbials most commonly take the form of adverbs, adverb phrases, temporal noun phrases or prepositional phrases. Many types of adverbials (for instance reason and condition) are often expressed by clauses).

James answered immediately. (adverb)
James answered in English. (prepositional phrase)
James answered this morning. (noun phrase)
James answered in English because he had a foreign visitor. (adverbial clause)

An adverbial is a construction that modifies, or describes, verbs. When an adverbial modifies a verb, it changes the meaning of that verb. Word groups other than adverbials can also modify verbs: for example, a prepositional phrase, an infinitive phrase, or a nominal clause.

In every sentence pattern, the adverbial is a clause element that tells where, when, why, or how. There can be more than one adverbial in a sentence. In addition, the same adverbial can be moved to different positions in a sentence.

One way to analyze sentence structure is to think in terms of form and function. Form refers to a word class--such as noun, verb, adjective, adverb, and preposition--as well as types of phrases, such as prepositional phrase, nominal clause, and adverbial clause. Function refers to the function of the form in a sentence. For example, the function of a prepositional phrase in a sentence may be adverbial; that is, it modifies a verb.

Types of adverbials

“Adverbial Complements”, i.e. obligatory adverbial (these are adverbials that render a sentence ungrammatical and meaningless if removed.)

John put the flowers in a vase.

“Adjuncts” (these are part of the core meaning of the sentence, but if omitted still leave a meaningful sentence.)

John helped me with my homework.

“Conjuncts” (these link two sentences together.)

John helped so I was, therefore, able to do my homework.

“Disjuncts” (These make comments on the meaning of the rest of the sentence.)

Surprisingly, he passed all of his exams.

“Directional and locative particles” ("In", "out", and other prepositions may be used adverbially to indicate direction or location)

Superman flew in (directional)
Are you in? (locative)
The car drove out (directional)
The ball is out (locative)

“Negators” (In some models of grammar negators such as "not" and "never" are considered adverbs and their function that of negating adverbial.)
“Expletives” (often ignored, expletives may take up many adverbial syntactic functions. Pragmatically and semantically, they often serve as intensifiers, boosting the content of the clause they appear in.)

An Adverbial vs. an Adjunct

All adjuncts are adverbials, but some adverbials are not adjuncts.

If the removal of an adverbial does not leave a well-formed sentence, then it is not an adjunct
If the adverbial modifies within a sentence element, and is not a sentence element in its own right, it is not an adjunct.
If the adverbial is not grammatically tied to the sentence it is not an adjunct, e.g. Mr Reninson, however, voted against the proposal. (adverbial conjunct not adjunct)

Meningkatkan Mutu Hasil Pelajaran Bahasa Inggris Di Sekolah

2008-11-09T04:07:00.000-08:00

Kemampuan berbahasa Inggris merupakan salah satu kemampuan yang sangat menentukan dalam memperoleh lapangan kerja akhir-akhir ini. Fenomena inilah yang mendasari munculnya berbagai macam kursus Bahasa Inggris di seluruh wilayah

Indonesia

. Terlepas dari bagaimana sesungguhnya mutu dari kursus-kursus Bahasa Inggris yang ada di

Indonesia

ini, tersirat suatu keadaan yang memprihatinkan yaitu kurang baiknya mutu hasil pengajaran Bahasa Inggris di sekolah-sekolah.

Mengapa penulis mengambil kesimpulan demikian? Tentunya bukan tanpa dasar. Secara logika, kita dapat mengajukan argumentasi bahwa tidak mungkin kursus-kursus Bahasa Inggris sedemikian menjamurnya di

Indonesia

jika hasil pengajaran Bahasa Inggris di sekolah ternyata memuaskan. Jika demikian halnya, maka kursus Bahasa Inggris yang ada hanyalah yang ditujukan untuk kepentingan-kepentingan khusus seperti untuk memperoleh sertifikat TOEFL, IELTS, dan lain-lain serta bukan yang ditujukan untuk meningkatkan kemampuan berbahasa Inggris dalam kehidupan sehari-hari. Tapi kenyataannya, mayoritas kursus Bahasa Inggris yang ada adalah yang ditujukan untuk meningkatkan kemampuan berbahasa Inggris dalam kehidupan sehari-hari, bukan untuk tujuan-tujuan lain.

Keadaan ini tentunya menimbulkan masalah. Bagi para siswa yang datang dari keluarga menengah ke atas, masalah kesulitan berbahasa Inggris ini dapat diatasi dengan mudah. Mereka tinggal menunjuk kursus Bahasa Inggris mana saja yang mereka suka dan mulai belajar. Tetapi, bagaimana halnya dengan para siswa yang berasal dari kalangan bawah? Hal ini tentunya merupakan kesulitan tersendiri karena, kadang-kadang, jangankan untuk membayar uang kursus, untuk makanpun mereka masih harus mencari uang selepas sekolah. Lalu apa dampaknya? Tentu sangat jelas. Karena perusahaan-perusahaan papan atas yang ada di negara ini selalu mencantumkan persyaratan kemampuan berbahasa Inggris sebagai salah satu syarat untuk menjadi karyawan di perusahaan tersebut, maka hilanglah kesempatan para siswa yang berasal dari kalangan bawah ini untuk dapat masuk ke wilayah kerja yang dapat memberikan penghasilan yang lebih besar. Mereka akhirnya hanya dapat bekerja di perusahaan-perusahaan kecil yang tidak mensyaratkan kemampuan berbahasa Inggris dengan gaji yang sangat jauh tingkatannya dengan perusahaan asing. Dengan demikian, taraf kehidupan mereka tentunya tidak akan jauh berbeda dengan taraf kehidupan orang tua mereka sebelumnya.

Dengan memandang alasan-alasan tersebut di atas, apakah kita sebagai guru Bahasa Inggris tidak tergerak untuk berupaya meningkatkan kemampuan siswa berbahasa Inggris melalui pelajaran Bahasa Inggris di sekolah? Sebagai kalangan yang sering disebut-sebut sebagai Pahlawan tanpa Tanda Jasa, sangatlah tidak layak jika kita ingin dianggap sebagai pahlawan tetapi tidak berupaya untuk memajukan siswa-siswa kita. Di tengah-tengah munculnya fenomena segelintir guru-guru yang mengejar materi untuk kepentingan pribadi dengan memanfaatkan muridnya, marilah kita usik kembali jiwa pengabdian kita untuk berupaya meningkatkan hasil pengajaran Bahasa Inggris di sekolah agar siswa-siswa kita yang berasal dari kalangan bawah tidak semakin terpuruk dan tidak akan kalah dari siswa-siswa lain yang berasal dari kalangan berada.

Masalah-Masalah yang Timbul dalam Pengajaran Bahasa Inggris di Sekolah Jika kita renungkan lebih dalam, adalah hal yang sangat luar biasa bahwa siswa yang telah belajar Bahasa Inggris selama minimal 6 tahun (sejak SMP) setelah lulus SMA masih tidak dapat berbicara dalam Bahasa Inggris, bahkan untuk memperkenalkan diri sendiri sekalipun. Disebut luar biasa karena jika siswa tersebut mengikuti kursus general english di suatu lembaga kursus dalam waktu yang sama, maka dapat dipastikan siswa sudah sangat mampu berbincang-bincang dalam Bahasa Inggris, bahkan mungkin sudah dapat memahami Bahasa Inggris untuk tingkatan drama, puisi, dan lain-lain. Jadi, mengapa hal ini bisa terjadi? Berdasarkan hasil pengisian kuestioner yang penulis pernah buat pada tahun 1996 untuk tugas kuliah, terdapat beberapa masalah yang, menurut para siswa, menghambat mereka untuk menguasai Bahasa Inggris. Masalah-masalah tersebut adalah:

Jarangnya guru berbicara dengan Bahasa Inggris di dalam kelas

Hal ini dirasakan menghambat oleh para siswa karena menurut mereka, mereka jadi tidak terbiasa mendengar orang lain berbahasa Inggris.

Pelajaran terlalu ditekankan pada tata bahasa (dan bukan pada percakapan), tetapi siswa jarang diberi arahan mengenai bagaimana dan apa fungsi dari unsur-unsur tata bahasa yang mereka pelajari tersebut

Berdasarkan hasil kuestioner dan hasil tes pada para siswa, terlihat bahwa rata-rata siswa menguasai pola-pola tata bahasa Inggris (misalnya struktur untuk simple present tense, dan lain-lain) tetapi, siswa tidak mengetahui kapan struktur tersebut harus digunakan dan bagaimana pengaplikasiannya dalam kehidupan sehari-hari. Ini merupakan hal yang sangat luar biasa karena Bahasa Inggris, sama halnya seperti Bahasa Indonesia, akan lebih bermanfaat jika dapat digunakan dan diaplikasikan meskipun secara tata bahasa siswa tidak terlalu menguasainya. Bukan berarti bahwa pembelajaran tata bahasa ini tidak penting, tetapi perlu sekali teori-teori tersebut dikaitkan dengan kehidupan sehari-hari.

Kosa kata yang diajarkan tidak terlalu berguna dalam percakapan sehari-hari

Banyak siswa yang mengeluhkan bahwa kata-kata yang diberikan oleh guru Bahasa Inggris di sekolah terlalu bersifat teknis, misalnya mengenai industrialisasi, reboisasi, dan lain-lain, sementara siswa tetap saja mengalami kesulitan untuk mengartikan kata-kata yang banyak digunakan pada film, majalah, dan situs-situs internet berbahasa Inggris. Bahkan kadang-kadang, siswa sangat hapal istilah-istilah Bahasa Inggris untuk bidang politik (seperti misalnya reformation, globalization, dan lain-lain) tetapi tidak dapat menyebutkan benda-benda yang biasa mereka pakai sehari-hari dalam Bahasa Inggris (misalnya celengan, selokan, dan lain-lain). Beberapa kalangan siswa bahkan mengatakan bahwa dengan kosa kata seperti yang dipelajari di sekolah tidak mungkin siswa dapat memulai percakapan dengan orang asing dengan menggunakan Bahasa Inggris. Mungkin ada benarnya juga, tidak mungkin tentunya kita tiba-tiba mengajak orang yang baru kita kenal untuk mendiskusikan industrialisasi, misalnya.

Materi pelajaran Bahasa Inggris di SMP dan SMU tidak berkesinambungan

Para siswa menyatakan bahwa sering terjadi pengulangan materi (seperti misalnya tenses) yang telah diajarkan di SMP di tingkatan SMU, tetapi tetap saja fungsi dan pengaplikasiannya dalam kehidupan sehari-hari kurang jelas.

Jadi, sebagai seorang guru Bahasa Inggris, apa yang dapat kita lakukan untuk mengatasi masalah-masalah tersebut? Banyak tentunya, karena diakui atau tidak, gurulah yang memegang kendali dalam pengajaran. Yang jelas, kita tidak boleh hanya menyalahkan pihak pemerintah (yang membuat kurikulum) saja tetapi akan lebih baik jika kita mengintrospeksi diri sendiri dan lebih menggali lagi potensi kita untuk mencari pendekatan yang lebih berhasil dalam mengajarkan Bahasa Inggris pada siswa di sekolah.

Kesimpulan dan Saran

Dari keterangan di atas dapat disimpulkan bahwa masih banyak kendala yang harus dihadapi dalam upaya meningkatkan mutu hasil pengajaran Bahasa Inggris di sekolah. Untuk itu, penulis memiliki beberapa saran yang mungkin dapat bermanfaat bagi para sesama pengajar Bahasa Inggris di Indonesia.

Selalu pertahankan kemampuan kita bercakap-cakap dalam Bahasa Inggris agar kelancaran berbahasa tetap terjaga. Hal ini perlu karena dapat memotivasi murid-murid kita untuk dapat berbicara dengan lancar. Mungkin sulit sekali jika kita tidak pernah bertemu dengan orang yang juga dapat berbahasa Inggris. Oleh karena itu, penulis memiliki usul agar para guru Bahasa Inggris ini memiliki semacam klub (conversation club) untuk ajang bertemu dan bertukar pikiran antar sesama guru Bahasa Inggris di wilayah yang sama. Dengan demikian, keahlian kita dalam menggunakan Bahasa Inggris akan selalu tetap terjaga.
Selalu menekankan fungsi dan aplikasi dari semua unsur tata bahasa yang kita terangkan kepada siswa. Pastikan bahwa siswa benar-benar mengerti kapan mereka harus menggunakan struktur tersebut.
Berikan tambahan kosa kata yang akan bermanfaat untuk percakapan sehari-hari pada siswa dan perkenalkan siswa dengan majalah-majalah remaja berbahasa Inggris agar mereka menjadi gemar membaca dan memperoleh banyak tambahan kosakata dari majalah tersebut. Dengan demikian, siswa akan percaya diri jika harus bergaul dengan remaja asing yang berbahasa Inggris.
Meskipun kita tidak memiliki kekuasaan untuk mengubah kurikulum, setidaknya pastikan bahwa pengulangan materi yang kita berikan merupakan pendalaman mengenai apa yang sudah dipelajari siswa dan bukan hanya mengulang tetapi tidak membuat siswa semakin bisa menerapkannya.

Filsafat pendidikan

2008-11-09T03:51:00.000-08:00

Filsafat pendidikan adalah ilmu yang menyelidiki hakikat pelaksanaan pendidikan yang bersangkut paut dengan tujuan, latar belakang, cara dan hasilnya, serta hakikat ilmu pendidikan, yang berhubungan dengan analisis kritis terhadap struktur dan kegunaan pendidikan itu sendiri.

Filsafat pendidikan secara garis besarnya bukanlah filsafat umum atau filsafat murni tetapi merupakan filsafat khusus atau filsafat terapan. Apabila dilihat dari sudut karakteristik objeknya, filsafat dapat dibedakan menjadi 2 macam yaitu(1) Filsafat umum atau filsafat murni, dan (2) filsafat khusus atau filsafat terapan.

Filsafat umum mempunyai objek:

Hakikat kenyataan segala sesuatu (metafisika) yang termasuk didalamnya,hakikat kenyataan secara keseluruhan (Ontologi),Kenyataan tentang alam atau kosmos(Kosmologi)kenyataan tentang manusia(Humanologi) dan kenyataan tentang tuhan (Teologi)
Hakikat mengetahui kenyataan(Epistemologi)
Hakikat menyusun kesimpulan pengetahuan tentang kenyataan (Logika)
Hakikat menilai kenyataan (Aksiologi),antara lain tentang hakikat nilai yang berhubungan dengan baik dan jahat (Etika)serta nilai yang berhubungan dengan indah dan buruk (Estetika)

Berbeda dengan filsafat umum yang objeknya adalah kenyataan keseluruhan segala sesuatu,filsafat khusus mempunyai objek kenyataan salah satu aspek kehidupan manusia yang terpenting Filsafat pendidikan merupakan aplikasi filsafat dalam pendidikan. Ditinjau dari subtansinya atau isinya,ilmu pendidikan merupakan suatu sistim pengetahuan tentang pendidikan yang diperoleh melalui riset dan disajikan dalam bentuk konsep-konsep pendidikan.

Dalam arti sempit pendidikan adalah pengaruh yang diupayakan dan rekayasa sekolah terhadap anak dan remaja yang diserahkan kepadanyaagar mereka mempunyai kemampuan yang sempurna dan kesadaran penuh terhadap hubungan-hubungan dan tugas-tugas social mereka atau pendidikan memperhatikan keterbatasan dalam waktu, tempat, bentuk kegiatan dan tujuan dalam proses berlangsungnya pendidikan.

Pendidikan membutuhkan filsafat karena masalah-masalah pendidikan tidak hanya menyangkut pelaksanaan pendidikan yang dibatasi pengalaman, tetapi masalah-masalah yang lebih luas, lebih dalam, serta lebih kompleks, yang tidak dibatasi pengalaman maupun fakta-fakta pendidikan, dan tidak memungkinkan dapat dijangkau oleh sains pendidikan.

Seorang guru, baik sebagai pribadi maupun sebagai pelaksana pendidikan, perlu mengetahui filsafat pendidikan. Seorang guru perlu memahami dan tidak boleh buta terhadap filsafat pendidikan, karena tujuan pendidikan senantiasa berhubungan langsung dengan tujuan hidup dan kehidupan individu maupun masyarakat yang menyelenggarakan pendidikan . Tujuan pendidikan perlu dipahami dalam hubungannya dengan tujuan hidup. Guru sebagai pribadi mempunyai tujuan hidupnya dan guru sebagai warga masyarakat mempunyai tujuan hidup bersama. Filsafat pendidikan harus mampu memberikan pedoman kepada para pendidik (guru). Hal tersebut akan mewarnai sikap perilakunya dalam mengelola proses belajar mengajar (PBM). Selain itu pemahaman filsafat pendidikan akan menjauhkan mereka dari perbuatan meraba-raba, mencoba-coba tanpa rencana dalam menyelesaikan masalah-masalah, pendidikan.

Filsafat ilmu pendidikan dibedakan dalam 4 macam, yaitu:

Ontology ilmu pendidikan yang membahas tentang hakikat subtansi dan pola organisasi ilmu pendidikan.
Epistomologi ilmu pendidikan yang membahas tentang hakikat objek formal dan material ilmu pendidikan.
Metedologi ilmu pendidikan, yang membahas tentang hakikat cara-cara kerja dalam menyusun ilmu pendidikan, Aksiologi ilmu pendidikan yang membahas tentang hakikat nilai kegunaan teoritis dan praktis ilmu pendidikan.

Applied Linguistics

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The Role of Communicative Competence in L2 Learning

The Role of Communicative Competence in L2 Learning

2008-11-09T02:33:00.000-08:00

INTRODUCTION

It has been well over three decades since communicative approach to language teaching first appeared in print in the field of second language acquisition (SLA). In various types of language institutions in Japan, including universities and colleges, language teachers and curriculum researchers have implemented communication-oriented teaching syllabi to seek for more effective ways for improving students’ communication skills to replace the traditional, grammar-oriented approach of the past. To some Japanese teachers of English, however, a Communicative Language Teaching (CLT) approach is challenging to adopt in their classroom, for the current model of communicative competence, which is viewed as the basis of CLT, has been developed on native-speaker norms that are different socioculturally and educationally from those of the Japanese (Komiya, Samimy, and Kobayashi, 2004; Wolfson, 1983) and that there has been much confusion regarding what CLT actually requires teachers to do in their communicatively functional syllabus (Brown, 1994b). There is no doubt, however, that, in learning an L2, it is necessary for students to acquire, in addition to phonological and lexico-grammatical knowledge, ways to communicate with others using their target language. The problem is how. This paper describes how the notion of communicative competence has come to play an important role in the fields of sociolinguistics and SLA over the years.

CHOMSKY’S PERSPECTIVE ON COMPETENCE

The conception of communicative competence came about in reaction to the following assertion made by generative-grammarian Norm Chomsky Linguistic theory is concerned primarily with an ideal speaker-listener, in a completely homogeneous speech community, who knows its language perfectly and is unaffected by such grammatically irrelevant conditions as memory limitations, distractions, shifts of attention and interest, and errors (random or characteristic) in applying his knowledge of the language in actual performance (Chomsky, 1965: 3). Chomsky clearly distinguished the description of language form (competence) and language use (performance) and established that the speaker-listener’s internal grammar that judges the grammaticality of sentences should be the main object of investigation for linguists.

PERSPECTIVES FROM SOCIOLINGUISTICS

Communicative Competence: Hymes

It was not long before Chomsky’s notion of idealized linguistic competence came under attack. Dell Hymes, a sociolinguist as well as ethnographer of communication, was the first, among many distinguished language scholars, to introduce the idea of communicative competence in terms of the “appropriateness of socio-cultural significance of an utterance” (Canale and Swain, 1980). Hymes (1974), retaining the idea of Chomsky’s underlying grammatical competence, looks at contextual relevance as one of the crucial aspects of one’s knowledge of language and claims that meaning in communication is determined by its speech community and actual communicative event in question, which consists of the following components he calls SPEAKING (a mnemonic code word): Setting, Participants, Ends, Act sequence, Key, Instrumentalities, Norms of interaction and interpretation, and Genre (see Hymes, 1974; Coulthard, 1985; Jaworski and Coupland, 1999; Kramsch, 1993; and Wardhaugh, 1998, for detailed descriptions of SPEAKING). These are broadly considered speech contexts in which real verbal interaction takes place. For a person to say he or she knows a language, therefore, he or she must know “when to speak, when not, ... what to talk about with whom, when, where, in what manner” (Hymes, 1972: 277), in addition to how to make a sentence grammatical. In other words, he maintains that the knowledge of language that Chomsky associated with competence should be taken more comprehensively to include knowledge about the above-mentioned components, namely the rules of language use.

Furthermore, in addition to the knowledge of appropriateness a speaker is presumed to have in using his her language, Hymes brings into discussion the issue of occurrence (whether and to what extent something is done) and feasibility (whether and to what extent something is possible under any given circumstance), which makes not only one’s knowledge but also expectation part of his or her competence (Duranti, 1988; Hymes, 1972; Saville-Troike 1989, 1996). This more elaborated concept of communicative competence has broadened the notion and treatment of language competence for linguistic inquiry.

Ethnographical Point of View: Saville-Troike

Saville-Troike, another ethnographer who is fundamentally in line with Hymes’ notion of communicative competence, considers the issue from the viewpoint of second or foreign language contexts. She distinctly divides a central construct of communicative competence into three types of knowledge: linguistic, interactional, and cultural knowledge (Saville-Troike, 1989, 1996). The first one roughly corresponds to what Chomsky formulated as competence, with one lucid difference: the inclusion of linguistic features that may transmit social messages as well as referential meanings, in linguistic description.

Citing her own experience with a Japanese learner of English who used the phrase on her term paper “and all that clap” to mean “etc.”, Saville-Troike argues that recognizing linguistic variations that carry certain social meanings sometimes pose serious problems even for advanced students of English. Therefore, knowledge of the full range of the linguistic code, including those features that transmit social information, she concludes, needs to be viewed as part of one’s communicative competence.

The second property she considers necessary for communicative competence is interactional skills, namely the knowledge and expectation of social norms and conventions. Native speakers of English know how to execute their talk appropriately in a given communicative setting, such as how to do turn-taking naturally when talking to a friend or how to ask someone of a higher status to do something for them. These interactional skills are dif. cult for students to learn because in many cases they are not taught explicitly in the classroom. Besides the pronunciation of words, grammatical construction of sentences, and the use of vocabulary that learners are presented and learn, according to Saville-Troike, the interaction patterns are an essential part of communicative competence they need to acquire.

Cultural knowledge, especially the social structure of the speech community and the values and attitudes attached to language use, is the third component for Saville-Troike’s communicative competence. For example, a native speaker of English can readily identify ways of speaking that are appropriate for men and women, for children and adults, and for the educated and uneducated. For English learners, however, it may not be so easy, and if they are not able to recognize how a group of people “speaks well” in a conversational exchange, and hence fail to act accordingly, they might make themselves a target of ridicule or imputation or simply offend their conversation partner. As we can see, these three areas of knowledge Saville-Troike proposes as basic constituents of one’s communicative competence are all related to Hymes’ appropriateness in communicative events in which interlocutors conduct verbal acts.

Interactional Aspects: Gumperz

Perhaps more anthropologically inclined, Gumperz, citing Goffman’s (1981) “Interactional Order,” which is the organization of discourse functioning to bridge the linguistic and social elements, argues that one should look at talk in context as one form of communicative practice. Talk is not “just a matter of individuals’ encoding and decoding messages” (Gumperz, 2001: 218), but also something by which conversationalists attempt to attain their communicative goals in real-life communicative exchange. Gumperz questions whether theoretical linguists should use judgment of grammaticality as the basis for syntactic analysis. He points out that whether a sentence is grammatical or not cannot be determined without a speaker’s ability to imagine a context in which the sentence is interpreted. He is also aware that the scope of sociolinguistic research on an interlocutor’s communicative competence has become somewhat narrower, as many sociolinguists simply preoccupy themselves with finding the occurrence and distribution of uttered items or verbal strategies in speech situations based on such external variables as speakers and hearers, audience, settings, and so on (Gumperz, 1997). According to Gumperz, this approach runs the risk of making sociolinguistics research on competence “highly particularistic” (1997: 40). Discussing meaning creation and interpretation at a more general level than the mere sentence level, Gumperz emphasizes the importance of how interlocutors share signaling conventions necessary to carry on their conversations. One aspect of the productive and interpretive processes he calls contextualization cues has been of special interest to him. Contextualization cues, defined as linguistic, paralinguistic, or interactive features habitually used and perceived by interlocutors in order to realize this signaling effect, take many different forms such as the selection of a certain style or code, the use of certain syntactic or lexical forms, and strategies involving conversation openings and closings, just to name a few (Gumperz, 1982).

The following brief dialog has a number of contextualization cues and other discoursive structures contributing to the establishment of a shared understanding of what is actually happening between the two interlocutors:

A: Are you going to be here for ten minutes?
B: Go ahead and take your break. Take longer, if you want.
A: I’ll just be outside on the porch. Call me if you need me.
B: OK. Don’t worry.

(Gumperz, 1997: 41)

Gumperz argues that if these two interlocutors’ knowledge about their language is limited to a sentence-level, grammatical correctness, such a simple message as a request and its acceptance can not be interpreted and therefore not successfully exchanged. For example, B’s understanding of A’s first utterance as a request was possible because B was aware of the illocutionary force of A’s question and used conversational inference to arrives at a correct interpretation of A’s intention. Conversational inferences such as this are cued contextually, according to Gumperz (1997), by rhythmic organization, utterance prominence to highlight some elements, the signaling of turn-taking, the choice of discourse strategies that in the sequence of their interpretation, and so on. In summary, Gumperz’s view of a person’s language competence is that it is a matter that always has to be discussed in relation to interaction, and the appropriate contextualization to mark communicative conventions is an indispensable factor for the success in conversational exchange. This runs parallel to the notion of competence developed by Hymes and Saville-Troike, although the focus is different.

PERSPECTIVES FROM SECOND LANGUAGE ACQUISITION

Four Areas of Communicative Competence: Canale and Swain

In their often-cited article on communicative competence in relation to second language pedagogy, Canale and Swain (1980) proposed a theoretical framework in which they outline the contents and boundaries of three areas of communicative competence: grammatical, sociolinguistic, and strategic competence. Sociolinguistic competence was further divided by Canale (1983) into two separate components: sociolinguistic and discourse competence. He defines communicative competence as “the underlying systems of knowledge and skill required for communication” (Canale, 1983: 5). What is intriguing about their framework of communicative competence is that even the aspects of skills that are needed to employ the knowledge are now assumed to be part of one’s competence. The communicative competence is, then, distinguished from what Canale calls “actual communication,” which is defined as “the realization of such knowledge and skill under limiting psychological and environmental conditions such as memory and perceptual constraints, fatigue, nervousness, distractions, and interfering background noises” (Canale, 1983: 5). If we are to compare Canale and Swain’s construct of communicative competence with that of Chomsky’s in a broad sense, Chomsky’s “competence” is equivalent to the “grammatical competence” mentioned by Canale and Swain, and all other areas of their framework are lacking in Chomsky’s defition.

As far as performance is concerned, Chomsky’s performance and Canale and Swain’s actual communication point to roughly the same phenomenon of uttering sentences in real communicative situations. The four areas of communicative competence they identified are brie. y outlined below:

Grammatical competence: The mastery of L2 phonological and lexico-grammatical rules and rules of sentence formation; that is, to be able to express and interpret literal meaning of utterances (e.g., acquisition of pronunciation, vocabulary, word and sentence meaning, construction of grammatical sentences, correct spelling, etc.)

Sociolinguistic competence: The mastery of socio-cultural rules of appropriate use of L2; that is, how utterances are produced and understood in different sociolinguistic contexts (e.g., understanding of speech act conventions, awareness of norms of stylistic appropriateness, the use of a language to signal social relationships, etc.)

Discourse competence: The mastery of rules concerning cohesion and coherence of various kinds of discourse in L2 (e.g., use of appropriate pronouns, synonyms, conjunctions, substitution, repetition, marking of congruity and continuity, topic-comment sequence, etc.)

Strategic competence: The mastery of verbal and non-verbal communication strategies in L2 used when attempting to compensate for deficiencies in the grammatical and sociolinguistic competence or to enhance the effectiveness of communication (e.g., paraphrasing, how to address others when uncertain of their relative social status, slow speech for rhetorical effect, etc.)

As it is clear from the way their framework is described, their intention was to discover the kinds of knowledge and skills that an L2 learner needs to be taught and to develop the theoretical basis for a communicative approach in the second language teaching based on an understanding of the nature of human communication (Canale and Swain, 1980). In addition, their framework indicates that it is the rules that an L2 learner must learn for accumulation of their knowledge and skills to be communicatively competent in the use of their target language and that these rules are not confined to systematic rules of grammar only but are also applied to all aspects of a language. Since they put forward their . rst framework of communicative competence in detail, there have been numerous studies that have analyzed it more comprehensively or employ it in SLA research (Bachman and Palmer, 1982; Kasper and Rose, 2002; O’Malley and Chamot, 1990; Swain, 1985; Skehan, 1995; Tarone and Yule, 1989; Verhoeven, 1997).

Communicative Language Ability: Bachman

Ten years after Canale and Swain had introduced the influential framework of communicative competence, a more comprehensive, stratified model was proposed by Bachman, who stressed the importance of describing “the processes by which [the] various components interact with each other and with the context in which language use occurs” (Bachman, 1990: 81). He pointed out the fact that earlier theories on language proficiency, particularly the frameworks constructed by Lado (1961) and Carroll (1961, 1968), apparently failed to take into account the distinction between linguistic knowledge and the four basic language skills (speaking, listening, writing, and reading), arguing that it was dif. cult to see whether the knowledge components were understood in their theories as simply manifested in the language skills in different modalities and channels, or whether they are fundamentally different in quality (Bachman, 1990).

Using a different terminology for the object of description (Bachman calls it “communicative language ability,” which is abbreviated as CLA), he developed three central components for CLA that are essential to define one’s competence in communicative language use: language competence, strategic competence, and psycho-physiological mechanisms. Of the three, though, only language competence is dealt with here. The first component he termed as language competence consists of two parts: organizational competence and pragmatic competence. The organizational competence is further divided into grammatical competence and textual competence. Bachman’s grammatical competence is consonant with Canale and Swain’s grammatical competence, in that it comprises abilities to control the formal structure of language. The second one, textual competence, pertains to the knowledge of conventions for cohesion and coherence and rhetorical organization. It also includes conventions for language use in conversations, involving starting, maintaining, and closing conversations. Bachman’s textual competence can, thus, be said to have both the part of Canale and Swain’s discourse competence and the part of their strategic competence.

Bachman’s pragmatic competence, the other element in language competence, mainly focuses on the relationship between what one says in his or her communicative acts and what functions he or she intends to perform through his or her utterances. This concerns illocutionary force of an utterance, or “the knowledge of pragmatic conventions for performing acceptable language function” (Bachman 1990: 90), which he embodies as illocutionary competence under the pragmatic competence. Illocutionary competence enables a speaker to use his or her language to serve a variety of functions and a hearer to interpret the illocutionary force of an utterance or discourse required of him or her. One needs, however, more than illocutionary competence to successfully execute an act to intend a certain communicative function; he or she must have knowledge of appropriateness based on the language use context in which he or she finds themselves when engaging in a communicative exchange. Bachman calls it sociolinguistic competence and this is the other component for his pragmatic competence. To be more precise, Bachman discusses four abilities pertaining to sociolinguistic competence: ability to be sensitive to regional and social language varieties, ability to be sensitive to differences in register, ability to produce and interpret utterances based on naturalness of language use, or what Pawley and Syder (1983) refer to as a native-like way of communication and ability to understand cultural reference and figures of speech (Bachman, 1990: 95-98). In his framework, sociolinguistic competence and illocutionary competence are put together to form a speaker’s pragmatic competence, which, in turn, composes, along with grammatical competence, his or her language competence.

THE ROLE OF COMMUNICATIVE COMPETENCE IN L2 TEACHING

Importance of a Communicative-oriented Framework

Adoption of the communication-oriented foreign language teaching, popularly known as Communicative Language Teaching (CLT), in English classrooms has been repeatedly stressed by SLA researchers, and indeed, there have been many studies attempting to determine its effects on L2 learners (Breen and Candlin, 1980; Canale, 1983; Canale and Swain, 1980; Fillmore, 1979; Kasper and Rose, 2002; O’Malley and Chamot, 1990; Oxford, 1990; Swain, 1985; Skehan, 1995; Tarone and Yule, 1989; Widdowson, 1978). In discussing syllabus design, for example, Canale and Swain (1980) justify the application of CLT by defending it against the claim that the communicatively oriented syllabus tends to be disorganized in terms of acquisition of grammar. They believe that there are no empirical data to support it and that the functionally organized communicative approach is more likely than the grammar-based approach “to have positive consequences for learner motivation” (Canale and Swain, 1980: 32) as it provides a form of in-class training that makes learners feel more comfortable, confident, and encouraged, with a clear, visible purpose for L2 learning, namely successful communication.

With respect to the use of strategies in learning a target language, Rubin (1979) describes seven learning strategies typically employed by a “good language learner” in a second language classroom. While many of the strategies seem to be rooted in the cognitive processes for language learning, she claims that a learner’s intent behind the use of the strategies is a strong drive to communicate, and not effective understanding of grammatical items presented, and consequently there is much relevance and value in throwing light on what a learner does to develop his or her communicative competence in classroom activities.

Developing Communicative Competence as the Primary Focus of L2 Teaching

Brown (1994a), viewing CLT as an approach (that is, a theoretical position about the nature of language and of language teaching), rather than a specific method of teaching, describes four underlying characteristics in defining CLT in a second language classroom, which are summarized below:

Focus in a classroom should be on all of the components of communicative competence of which grammatical or linguistic competence is just part.
Classroom activities should be designed to engage students in the pragmatic, authentic, and functional use of language for meaningful purposes.
Both fluency and accuracy should be considered equally important in a second language learning classroom. And they are complementary.
Students have to use their target language, productively and receptively, in unrehearsed contexts under proper guidance, but not under the control of a teacher (Brown, 1994a: 245)

It is clear from these characteristics that CLT is a major departure from earlier pedagogical approaches, particularly grammar translation methods that pay special attention to overt presentation of grammatical rules and translation. And yet there seems to be a little consensus as to what actually to present to the learners or what lesson “techniques”1 (Brown, 1994a) to use to enhance their communicative competence and not just their grammatical commands through CLT. Moreover, Brown (1994b) lists six key words of CLT to better understand what it aims at: learner-centered, cooperative (collaborative), interactive, integrated, content-centered, and task-based.

They indicate supposedly ways in which language teaching is conducted communicatively, and so reflect the abovementioned characteristics of CLT. I presume that many teachers of English at the college level across Japan are currently employing techniques or methods based on at least some of these key CLT words, if they are given a place to do so. Indeed, I myself always try to structure the required English classes I teach at Sophia Junior College as communicatively as possible, by taking these interconnected features of CLT into consideration. It is difficult, however, to ensure that my students become communicatively more competent through classroom activities I provide for them. Given that in Japan the students are leaning English as a foreign language, the very fact that their communicative use in English outside the classroom is bound to be limited, their success in acquiring communicative competence in their target language is not as easily obtained as understanding of grammar. In the following section, a few suggestions are offered for foreign language teachers to help make their syllabus communicatively oriented, which can be applied most effectively to integrative English classes. They are the use of audiovisual recordings, role-playing, and explicit teaching of speech acts.

Use of Audiovisual Recordings

L2 learners can benefit from viewing and reviewing audiovisual recordings such as videotapes and visual hypermedia software of their own communicative interactions and model interactions by native speakers. In learning how to make requests, for example, the students can not only participate in, say, pair work as part of their function-building exercise, but also film their actual performance to collect data for analysis. The data ideally cover a wide range of situations in which they make or receive requests, in terms of social status and role of interlocutors, degree of imposition internal to the act of the request being made, and so on. Through close examination of their recordings and introspection, the students will have a chance to reflect on what they said to make requests (grammatical competence).

To measure the success of the students’ performance, the teacher can, then, play a video clip that shows model performance by native speakers of the target language, in order for them to see how different or similar their communicative performance of requests is, when contrasted with how native speakers execute the same act. Here, the students can both review their grammatical precision in use and learn about the socio-cultural appropriateness of the communicative event. Moreover, the very nature of the audiovisual material enables the students to see and analyze their own and native speaker’s nonverbal communication as well. It is, thus, advisable that the students study their own communicative experience and the nature and characteristics of social interaction in their target language so as to develop their L2 sociolinguistic competence (Erickson, 1996).

One major difficulty facing the use of videotapes this way, however, is the lack of availability of sources of the model interaction. Unlike the environment that surrounds students learning English as their second language in English speaking countries, which most likely provides them with lots of language input, whether they be communicative or not, outside their classroom, for the majority of Japanese college students learning English as a foreign language, the access to such sources is quite limited outside the classroom. This limitation makes it dif. cult for the teacher to collect audiovisual data on video. One way to compensate for that problem is to ask native speakers of the students’ target language to perform the relevant acts and film them, although what the students look at is then no longer a naturally occurring conversation. Or, the teacher may turn to existing audiovisual materials, such as TV talk shows, TV dramas, or movies. We may not be able to draw a direct comparison between the students’ performance and that of TV personalities, in terms of the contents of request and social situations in which the act of request is made. Nevertheless, these are valuable visual and auditory stimuli for the students, and there is much to be gained through reviewing reflectively their own communicative performance and recognizing how different it is from the way the native speakers of their target language perform.

Role-play

Role-play is an effective way to develop students’ communicative competence, especially the sociolinguistic and strategic competence discussed in Canale and Swain’s (1980) framework. It also helps the students acquire what Saville-Troike (1996) describes as interactional knowledge. Learning a language for a wide range of social and expressive functions requires more than just learning word- and sentence-formation, correct pronunciation, and orthography; rather, one learns “a system of use whose rules and norms are an integral part of culture” (Schiffrin, 1996: 323). In other words, language learning should be a dynamic process and a means to acquire knowledge to act appropriately in a cultural group. For this end to be met, a teacher needs to provide the students with chances to act and interact verbally in the classroom. In the discussion of the use of audiovisual recordings above, it was suggested that the students tape-record their own communicative performance for introspection and reflection. Their performance to be recorded can best be analyzed for this purpose through spontaneous role-plays. Usually, role-plays are properly framed, yet open-ended, bilateral, interactive, and above all, highly contextualized in nature. However, Clark (1987), acknowledging the value of role-plays in a foreign language classroom, cautions us that a form of role-play in which the students simply act out a predetermined script made by someone else would result in mere memorization of stereotypical expressions that may or may not have real-life application in actual communicative exchange.

Instead, the teacher must structure his or her role-plays in a way that their students engage in “role-making” and “role-negotiating” as they interact. Going back to Brown’s (1994b) list of the six key words of CLT, we can say that role-plays that encompass the role-negotiating aspects in them have, though in a loose sense, all six characteristics. They are learner-centered activities that call for collaboration of the interacting participants, and there are invariably communicative goals to be accomplished by the participants, who produce and interpret sentences for the exchange of social as well as referential meaning. This approach makes role-plays one of the most effective or even crucial techniques to be employed in CLT to build one’s sociolinguistic and strategic competence.

Speech Act

The speech act, or performative use of language, is an area that many Japanese students have trouble dealing with. It is because speech acts are generally dif. cult for L2 learners to realize in terms of grammar and vocabulary, formulas and conventionalized expressions, and socio-cultural difference between their L1 and L2, and because in many cases Japanese students are not taught explicitly in the classroom how to signal their intent in performing an illocutionary act, beyond the semantic meanings of syntactic structures.

The knowledge needed to perform and understand illocutionary acts constitutes part of communicative competence and is included in Canale’s (1983) sociolinguistic competence and in Bachman’s(1990) illocutionary competence under pragmatic ability. When a learner fails to make or respond to an appropriate speech act, it is said that socio-pragmatic failure has occurred. Likewise, a learner’s deviation from the standard patterns of executing the act is called pragmalinguistic failure (Thomas, 1983). Below is an example of communicative failure in an act of apology that I have come across.2 Here, two students, playing the role of classmates, are instructed to perform the speech act, according to a pre-selected situation in response to the Discourse Completion Task. Student B borrowed Student A’s notebook for an upcoming exam, but accidentally ruined it. Now, Student A asks Student B to return it to her.

Student A: I need the notebook I lent you. Do you have it now?
Student B: I’m sorry. I’m so sorry. I was bad. I’m sorry. Can you excuse me?
Student A: Well ...

There is clear evidence of pragmalinguistic failure in Student B’s apology, namely a linguistically inappropriate way of making an apology that fails to conform to the native-speaker norm. First, B does not respond to the question “Do you have it now?” with a yes or no. Then, B repeats “I’m sorry” three times with a semantically incorrect sentence of “I was bad” (the student may have meant “I did a bad thing”) followed by, again, semantically and pragmatically inappropriate “Can you excuse me?” at the end. Student B’s apology, if used in a real communicative situation with a native speaker of English, will most likely be unacceptable under normal circumstances.

It is clear that students will not be able to make an apology or a request, or express gratitude by learning discrete grammatical items. There will be very little room in a grammar-focused syllabus to offer the students a chance to know that Americans more or less tend to include an explanation of why and how something happened that leads them to apologize (Yoshida et al., 2000).3 Moreover, the number of “I’m sorry” uttered in their act of apology does not determine how sincerely they are apologizing. Also, in this example, we can note a clear-cut case of L1 transfer in the repeated use of “I’m sorry” and the lack of explanation, which are often seen in the Japanese style of apology. All this indicates that the students do not necessarily “pick up” complex speech behavior and socio-cultural strategies and sociolinguistic forms. Therefore, explicit teaching of speech act strategies will be needed for students to gain illocutionary competence (Cohen, 1996).

One thing that the teacher must keep in mind when incorporating the practice of speech acts in the form of, say, role-play, into his or her syllabus is that students should not be drawn by the teacher to blindly accept the native-speaker norms of performing an act. Speech acts are culture specific and some students consciously avoid “imitating” native-speaker norms and choose to stick with their own styles. After all, language learning is very much reflected in the degree to which one identifies with the target culture, and if we would like language learning to be communicative, the learner’s autonomy should be maintained as much as possible. As foreign language teachers, our contribution will be to inform the students what native speakers in general tend to say to apologize, for example, and how and why they say it, as a mere fact. Then, it is up to them to adopt the native-speaker norms of apology and practice them on their own. As we have seen, the ability to perform speech acts is an important aspect of one’s communicative competence. But at the same time, because it is deeply related to the cultural values of speakers, the teacher should deal with it with care.

CONCLUSION

Communicative competence have been defined and discussed in many different ways by language scholars of different fields. There is, however, one thing in common that is seen in the writings of all these scholars: linguistic, or grammatical competence, should be considered just one aspect of overall competence an individual has with language. With the change of focus from grammar to communication within linguistic theories (as the field of sociolinguistics developed), L2 language teachers and researchers, too, have shifted the object of their linguistic analysis accordingly. Although teachers and researchers are aware of the need to improve students’ communicative competence and try out new ideas to contribute to meeting that need, there seems to be still a long way to go. In this paper, three suggestions were made to add extra communicativeness to the teaching syllabus. They are not new ideas for L2 teaching, but each one of them has a place in CLT and will help language learners acquire the knowledge of appropriateness in all facets of their target language.

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Developing Children's Emotional Quotient (EQ)

2008-11-05T23:03:00.000-08:00

CHAPTER I
INTRODUCTION

As with other aspects of young children’s growth, they develop different abilities related to emotions as they mature and change. Children begin to gain greater awareness of their feelings and how to express the feelings in different ways during their early years. It is important to understand how young children develop an awareness of their own and others’ feelings, as well as the ability to manage such feelings. In this case, parents play the important role in aiding young children’s Emotional Quotient (EQ) development. Parents may do some of the best ways to develop Emotional Quotient (EQ) in their children, include modeling and creating awareness of their emotions.

In developing the emotional aspects of their children, especially at home, parents take a great responsibility. The environment created by the parents take a very important role in development of the children's Emotional Quotient (EQ), so parents are responsible to create such an enrichment environment. Furthermore, how parents behave in their daily live subconsciously play a very important role in creating the behavior of the children. A self-confident child usually comes from the family filled with encouragement and praising rather than scolding and punishment. Likewise, helpful children mostly learn to behave the similar way from their parents.

Besides, in educational department, the development of children’s education should be implemented together both with the development of Intelligence Quotients (IQ) and Emotional Quotients (EQ) in order to achieve the instructional objectives. Both Intelligence Quotients (IQ) and Emotional Quotients (EQ) are expected to be developed as early as possible. Although few years ago, education have been just focused on the development of Intelligence Quotient (IQ), while nowadays it is focused on the development of both Intelligence Quotient (IQ) and Emotional Quotient (EQ) together with the development of science and technology. Thus, the teachers or educators take the same role as the parents did in the process of the development of the children’s Emotional Quotient (EQ) at school.

In sum, parents as well as teachers while educating the children, have to constantly upgrade themselves and continue to reflect and learn. Without a mature parent and teacher, there will be no correct education for the children (in developing Emotional Quotient). Due to improper education methods, children will experience hardship and failure in many aspects of life. Therefore, in this paper, the writer describes about the concept of Emotional Quotient (EQ) development in young children, as well as how both parents and teachers or educators develop the children’s Emotional Quotient (EQ).

CHAPTER II
EMOTIONAL QUOTIENT

A. The Nature of Emotional Quotient (EQ)

Emotional Quotient (EQ) helps people in developing emotional self-awareness. This allows a person to understand his feelings. It also empowers a person to handle emotions appropriately, showing him how to handle stress and upsetting or conflicting feelings. It also deals with self motivation, encourages empathy, and other social skills. Besides, Emotional Quotient (EQ) helps people succeed academically (Sugiharto: 2008).

A child with a high Emotional Quotient (EQ) will become more responsible and respectful. He will have an increased ability to show empathy, and find it easier to develop self restraint. On the other hand, a child with a low Emotional Quotient (EQ) will often feel helpless. If a child receives very little emotional support at home he will be vulnerable to peer-pressures, worries, and anxiety. This could lead to his turning into a bully, or becoming an under-achiever suffering from low motivation.

Mayer and Salovey in Warren (2002) defined the four criteria for Emotional Quotient (EQ). These four skill areas have been arranged with the most basic, lower, type of thinking first and the skill that requires the highest thinking last. The skills are as follow:

Identifying Emotions (the ability to recognize how you and those around you are feeling);
Using Emotions (the ability to an generate emotion, and then reason with this emotion);
Understanding Emotions (the ability to understand complex emotions, and how emotions transition from one stage to another);
Managing Emotions (the ability which allows one to manage their emotions).

By developing Emotional Quotient (EQ) in these areas, people can become more productive and successful at what we do, and help others to be more productive and successful too (Yan: 2008). The process and outcomes of Emotional Quotient (EQ) development also contain many elements known to reduce stress for individuals and organizations, by decreasing conflict, improving relationships and understanding, and increasing stability, continuity and harmony.

Wiklund (2005) states that the development of Emotional Quotient (EQ) involves the following aspects:

1. Understanding Yourself (yourself, self-knowledge, includes knowing both your strengths and your flat sides)

2. Self-Management (The core feature of self-management is responsibility; i.e. the ability to respond, rather than react, or worse, repeat previous damaging actions)

3. Understanding Others (paying close attention to other people's patterns of behavior and speech, personal style, their ability, their leadership and management, their reactions and interactions, etc.)

4. Managing Relationships (managing relationships with others becomes an increasingly important factor in both individual and organizational success.)

B. Emotional Quotient (EQ) vs. Intelligence Quotient (IQ)

Intelligence Quotient (IQ) was originally a very practical concept developed to predict which children would benefit from and succeed in school. An Intelligence Quotient (IQ) test assessed academic subjects: math, reading, vocabulary, along with logical and spatial reasoning. It could measure how much each child knew, and predict if they could apply that knowledge. The result was an Intelligence Quotient (IQ) score.

Like Intelligence Quotient (IQ), Emotional Quotient (EQ) is also about how you use your knowledge and skills. The knowledge is emotional rather than rational/logical. Emotional Quotient (EQ) considers how well people understand themselves and others, and then applies that understanding to better manage both intra-personal and inter-personal interactions. Emotional Quotient (EQ) is increasingly relevant to organizational development and developing people, because Emotional Quotient (EQ) principles provide a new way to understand and assess people's behaviors, management styles, attitudes, interpersonal skills, and potential (Yan: 2008). Emotional Quotient (EQ) is an important consideration in human resources planning, job profiling, recruitment interviewing and selection, management development, customer relations and customer service, and more.

Emotional skills may contribute to academic achievement in various ways. Sternberg (2002) states that the ability to perceive and understand emotions may facilitate writing and artistic expression, as well as the interpretation of literature and works of art. Emotional regulation may help children to handle the anxiety of taking tests, or the frustrations associated with any pursuit requiring an investment of time and effort. It may also facilitate control of attention, sustained intellectual engagement, intrinsic motivation, and enjoyment of challenging academic activities.

C. Emotional Development in Young Children

1. Children and Emotions

In his article, Erikson states that there are eight stages of development of children’s emotions. They are as follows (Erickson. 1998):

a. Learning Basic Trust Versus Basic Mistrust (Hope)

Chronologically, this is the period of infancy through the first one or two years of life. The child, well-handled, nurtured, and loved, develops trust and security and a basic optimism. Badly handled, he becomes insecure and mistrustful.

b. Learning Autonomy Versus Shame (Will)

The second psychosocial crisis occurs during early childhood, probably between about 18 months or 2 years and 3½ to 4 years of age. The "well-parented" child emerges from this stage sure of himself, elated with his new found control, and proud rather than ashamed.

However, autonomy is not entirely synonymous with assured self-possession, initiative, and independence but, at least for children in the early part of this psychosocial crisis, includes stormy self-will, tantrums, stubbornness, and negativism. For example, 2 year old children may resolutely fold their arms to prevent their mothers from holding their hands as they cross the street.

c. Learning Initiative Versus Guilt (Purpose)

Erikson believes that this third psychosocial crisis occurs during what he calls the "play age", or the later preschool years. During the stage, the healthily developing child learns:

i. to imagine and broaden his skills through active play of all sorts, including fantasy;

ii. to cooperate with others;

iii. to lead as well as to follow.

d. Industry Versus Inferiority (Competence)

Erikson believes that the fourth psychosocial crisis is handled, for better or worse, during what he calls the "school age," presumably up to and possibly including some of junior high school. Here the child learns to master the more formal skills of life as follow:

i. relating with peers according to rules;

ii. progressing from free play to play that may be elaborately structured by rules and may demand formal teamwork, such as baseball;

iii. mastering social studies, reading, arithmetic.

At this stage, homework is a necessity, and the need for self-discipline increases yearly. He states that the child who is trusting, autonomous, and full of initiative will learn easily enough to be industrious because of his successive and successful resolutions of earlier psychosocial crisis.

e. Learning Identity Versus Identity Diffusion (Fidelity)

During the fifth psychosocial crisis (adolescence: from about 13 or 14 to about 20), the child learns how to answer satisfactorily and happily the question of "Who am I?". Erikson believes that during this successful early adolescence, mature time perspective is developed; the young person acquires self-certainty as opposed to self-consciousness and self-doubt. He actually anticipates achievement, and achieves, rather than being "paralyzed" by feelings of inferiority or by an inadequate time perspective. In later adolescence, clear sexual identity (manhood or womanhood) is established. The adolescent seeks leadership (someone to inspire him), and gradually develops a set of ideals (socially congruent and desirable, in the case of the successful adolescent). So, they hopefully find the one that is most suitable for them.

f. Learning Intimacy Versus Isolation (Love)

For the first time, the successful young adult can experience true intimacy; the sort of intimacy that makes possible good marriage or a genuine and enduring friendship.

g. Learning Generativity Versus Self-Absorption (Care)

In adulthood, the psychosocial crisis demands generativity, both in the sense of marriage and parenthood, and in the sense of working productively and creatively.

h. Integrity Versus Despair (Wisdom)

If the other seven psychosocial crisis have been successfully resolved, the mature adult develops the peak of adjustment; integrity. He trusts, he is independent and dares the new. He works hard, has found a well-defined role in life, and has developed a self-concept with which he is happy. He can be intimate without strain, guilt, regret, or lack of realism; and he is proud of what he creates (his children, his work, or his hobbies).

2. The Role of Parents in Developing the Children’s Emotional Quotient (EQ)

According to Sugiharto (2008), parents can help facilitate their children's emotional growth. Understanding their children is the key to enhance their Emotional Quotient (EQ). Essentially, parents need to understand their children’s psychological state, and not burden them with a hectic schedule of extra academic activities. He states that parents can help the children’s Emotional Quotient (EQ) development by the following ways:

1. Starting with simple things such as sympathizing with them when they are given a tough school assignment;

2. Finding out why they loathe certain school subjects;

3. Giving them genuine praise even if they fail a school assignment and respecting their frustration when they struggle with schoolwork.

Furthermore, Hein (2008) states that there are three ways that can be followed by parents to enhance their children’s Emotional Quotient (EQ). They are as follow:

1. Be a good listener and interpret the child's feelings.

First and foremost, the parents have to try and listen carefully to what their children have to say. The feeling that the parents are hearing the children out is very assuring for the children. After the parents have done this, they have to repeat what the children feel back to them.

For instance, if the child has not won a prize in some competition he participated, the parents can check out if he is feeling disappointed or dejected. If he replies in the positive, the parents share a similar experience with him when you were at school. This makes the child think that everybody has passed through this sometime or the other, and he will think that he is not alone.

2. Introduce the feelings to the child.

Little children do not know how to describe what their emotions exactly are at any point of time. To enhance his Emotional Quotient (EQ), the parent can introduce the children to various emotions he might be going through. Children need a name for everything, and emotions are not excluded. The parent can introduce the emotions as happy, disappointed, and neglected according to the situation the children are in.

3. Confirm the child’s emotions.

The parent should not ward off the child's emotions by saying things like "why are you scared of water? You love to play with it, right?" Simply reciprocate the child’s feelings and make her/him comfortable. The parent makes him understand that it is not wrong to be scared, but it can be overcome. This way the child learns to manage his emotions well.

However, Wong (1999) states that there are four steps that can be applied to the child but viewed from the perspective as to what people can do as a parents. The steps are as follow:

1. Discern the child's feelings behind his words and actions.

For example, the parent needs to ask her/himself: "Why did my child behave in this manner?". Besides, the parent needs to listen with her/his eyes and see with her/his heart. Because the parents are in touch with their children’s own feelings, they can empathize with their children. If the parents are in touch with their own feelings, then they can empathize with others in similar situations.

2. The parent has to encourage the child to talk about her/his feelings (S/he has to help the child to label her/his feelings, as well as accept and acknowledge his feelings);

3. The parent has to set the limits what the child can and cannot do (The parent has not to allow his feelings to dictate his behavior to the child).

4. Depending on the child's cognitive development, the parent has to share or brainstorm some positive steps he can take to deal with the situation.

According to Sugiharto (2008), parents who are overly concerned about their children's intellectual development almost always have an array of alternatives to help their children excel academically. He states that parents must be aware that their child's IQ may not match his or her social and emotional age. Although children, often to their parents' surprise, show signs of exceptional ability at an early age, they have yet to mature socially and emotionally.

4. The Role of Teachers or Educators in Developing Children’s Emotional Quotient (EQ)

Educators need to help students develop the ability to think critically and analytically while creating innovative solutions to problems, as well as to raise the academic achievement by using knowledge of emotions and how they work. Most educators agree that children's emotional well-being contributes greatly to their social and intellectual development. However, adults have traditionally denied children's feelings by saying things such as, "You shouldn't feel that way!" or "You'll be fine. Forget it." Negating children's strong emotions can result in fearfulness, confusion, shame and resentment, which can interfere with their learning. When negative emotions are suppressed, they usually resurface and cause problems. Children who are taught to identify, express, and cope positively with their feelings develop useful life skills.

Human beings experience a variety of emotions that cannot be categorized as right or wrong. What is important is how children handle their feelings. Children learn by observing the significant others in their lives. Adults who honestly express their feelings in constructive ways foster children's emotional growth. When educators model self-understanding and emotional maturity, their students are more likely to do the same.

Davies (2007) states that teachers or educators can enhance children's emotional development through the following ways:

1. Help the children gain an understanding of their feelings through the use of books, board games, puppets, interactive storytelling, or role-plays.

2. Teach children to identify and verbalize their feelings, as well as to read the emotional signals from other children and adults.

3. Watch a child's facial expressions, posture, play or art work for signs that a child is experiencing a strong negative emotion. Then offer constructive ways to defuse it, such as painting, dialogue or taking a "time out."

4. Accept emotional responses as legitimate, even if the teachers or educators don't like the behavior the feeling produces. For example, when a child hits, the feeling of anger is demonstrated. Stop the child and say, "It's okay to feel angry; it's not okay to hurt others. Talk to me about what your feeling is."

5. Communicate understanding and empathy by reflecting the observed emotion. For example, say, "You seem sad" or "You seem upset." Then, if the child confirms your reflection and begins talking, be quiet and listen.

6. Observe the child's nonverbal behavior for clues as to how he or she is feeling. Listen for the content of what is being said, as well.

7. Avoid negative statements (like, "Can't you do anything right?" or "What's your problem?"). These comments discourage open communication and suggest that when a child does not behave perfectly, he or she is "bad."

8. Avoid moralizing (such as saying: "That was wrong of you!"); humiliating ("I can't believe you did that."); lecturing ("You should have known better."); denying ("You'll be okay."); pitying, ("Poor you. It's all their fault."); and rescuing, ("I'll take care of it."). Instead, listen patiently and nod your head appropriately.

9. Solve the problem with the child by encouraging him or her to think of options and decide what constructive action to take.

10. Keep lines of communication open. The teacher or educator might say something like: "Emily, I am glad you told me about your mom's illness. It must be hard to have her in the hospital. Please know that I care about you and that I am here if you want to talk again."

CHAPTER III
CONCLUSION AND SUGGESTION

A. Conclusion

Developing children’s Emotional Quotient (EQ) is a very important thing to consider in the development of children’s psychological aspects, because emotional development has significant benefits for young children themselves. Emotional Quotient (EQ) allows the children to be able to understand his feelings as well as the others’ feelings. It also empowers the children to handle their emotions appropriately, dealing with self motivation, encourages empathy, and other social skills. Besides, in relation with the Intelligence Quotient (IQ), Emotional Quotient (EQ) may contribute to the children’s academic achievement. It may provide the children with control of attention, sustained intellectual engagement, intrinsic motivation, and enjoyment of challenging academic activities. Therefore, both parents and teachers or educators are expected to employ various ways to enhance their children’s Emotional Quotient (EQ).

B. Suggestion

Since the development of children’s Emotional Quotient (EQ) is very important in the development of psychological aspects of children, so the writer suggest to both parents and teachers or educators to follow the following ways in developing their children’s Emotional Quotient (EQ):

1. Parents should:

a. sympathize with the children when they are given an assignment at school;

b. find out why they loathe certain school subjects;

c. give them genuine praise and respect their frustration when they struggle with schoolwork;

d. listen to the children's feelings as well as introduce their feelings to the children (confirm the child’s emotions, discern the children's feelings behind their words and actions, encourage the children to talk about their feelings);

e. set the limits what the child can and cannot do;

f. share or brainstorm some positive steps to the child so he can take to deal with the situation.

2. Teachers or Educators should:

a. help the children gain an understanding (of their feelings through the use of books, board games, puppets, interactive storytelling, or role-plays);

b. teach children to identify and verbalize their feelings (as well as to read the emotional signals from other children and adults);

c. watch the children's facial expressions, posture, play, or art work for signs that the children are experiencing a strong negative emotion;

d. accept emotional responses as legitimate;

e. communicate understanding and empathy by reflecting;

f. observe the children's nonverbal behaviors for clues as to how they are feeling;

g. avoid negative statements;

h. avoid moralizing;

i. solve the problem with the children;

j. keep lines of communication open with the children.

BIBLIOGRAPHY

Agustian, A. Ginanjar. 2005. ESQ: Emotional Spiritual Quotient: Rahasia Membangun Kecerdasan Emosi dan Spiritual. Jakarta: PT. Arga Publishing.

_________. 2007. ESQ for Teens (cetakan pertama). Jakarta: PT. Arga Publishing.

Davies, Leah. 2007. Enhancing Children's Emotional Development. “…Teacher, Hero… Friend…” Retrieved from: http://www.kellybear.com/TeacherArticles/TeacherTip30.html

Erickson. 1998. Stages of Social-Emitional Development in Children and Teenagers. Child Development Institute (Information on child development, parenting, family life, teenagers, learning, health & safety, child psychology and mental health). Retrieved from: http://www.childdevelopmentinfo.com/development/erickson.shtml

Hein, Sean. 2008. How to Develop and Raise Your Child's Emotional Intelligence Quotient: Emotional Coaching and Development for Your Child. Retrieved from: http://www.associatedcontent.com/article/1035864/how_to_develop_
and_raise_your_childs.html

Muhsyidin, Muhammad. 2006. ESQ Power for Better Life. Jogjakarta: Tunas Publishing.

Sternberg, Robert J. 2002. Emotional Intelligence (EQ). Retrieved from: http://www.answers.com/topic/intelligence-emotional-intelligence

Sugiharto, Setiono. 2008. Balancing IQ and emotional intelligence. The Jakarta Post. Retrieved from: http://www.thejakartapost.com/news/2008/09/14/balancing-iq-
and-emotional-intelligence.html

Vanderpol, Johanna. 2008. Helping our Kids develop their Emotional Intelligence through Art. Retrieved from: http://www.ag.ndsu.edu/pubs/yf/famsci/fs666.pdf

Warren, L. Hunt. 2002. How parents can develop children's emotional intelligence. Helium. Retrieved from: http://www.helium.com/items/746245-how-parents-can-develop-
childrens-emotional-intelligence

Wiklund, Patricia. 2005. Emotional Intelligence: It's Not Just "How Are You Feeling?". Patricia Wiklund’ Personal Weblog: ...leveraging the strategic power of soft skills. Retrieved from: http://www.patwiklund.com/publications/ei.shtml

Wong, Alan S.L. 1999. Cultivating Emotional Intelligence in Your Children. Retrieved from: http://www.vtaide.com/blessing/EQ.htm

Yan, Sheoh. 2008. Emotional Intelligence Theory (EQ - Emotional Quotient). Blog with Yan. Retrieved from: http://sheohyan.blogspot.com/2007/08/emotional-
intelligence-theory-eq.html

Peran lingkungan keluarga dalam membentuk kepribadian anak

2008-11-03T22:01:00.000-08:00

Lingkungan memiliki peran penting dalam mewujudkan kepribadian anak. Khususnya lingkungan keluarga. Kedua orang tua adalah pemain peran ini. Peran lingkungan dalam mewujudkan kepribadian seseorang, baik lingkungan pra kelahiran maupun lingkungan pasca kelahiran adalah masalah yang tidak bisa dipungkiri khususnya lingkungan keluarga. Lingkungan keluarga adalah sebuah basis awal kehidupan bagi setiap manusia. Banyak hadis yang meriwayatkan pentingnya pengaruh keluarga dalam pendidikan anak dalam beberapa masalah seperti masalah aqidah, budaya, norma, emosional dan sebaginya. Keluarga menyiapkan sarana pertumbuhan dan pembentukan kepribadian anak sejak dini. Dengan kata lain kepribadian anak tergantung pada pemikiran dan perlakuan kedua orang tua dan lingkungannya. Rasulullah saw bersabda, “Setiap anak yang dilahirkan berdasarkan fitrah, Kedua orang tuanyalah yang akan menjadikannya dia yahudi atau Nasrani atau majusi”.

Perlu ditekankan bahwa lingkungan tidak seratus persen mempengaruhi manusia, karena Allah menciptakan manusia disertai dengan adanya ikhtiar dan hak pilih. Dengan ikhtiarnya, manusia bisa mengubah nasibnya sendiri. Dalam tulisan ini penulis ingin mencoba mengkaji peran lingkungan keluarga dalam pembentukan pribadi seseorang.

Lingkungan adalah sesuatu yang berada di luar batasan-batasan kemampuan dan potensi genetik seseorang dan ia berperan dalam menyiapkan fasilitas-fasilitas atau bahkan menghambat seseorang dari pertumbuhan.

Lingkungan jika dihadapkan dengan genetik ia adalah faktor luar yang berpengaruh dalam pembentukan dan perubahan kepribadian seseorang baik itu faktor-faktor lingkungan pra kelahiran atau pasca kelahiran yang mencakup lingkungan alam, lingkungan ekonomi dan lingkungan sosial. Lingkungan sosial juga mencakup lingkungan keluarga, sekolah, mazhab dan sebaginya.

Pentingnya lingkungan

Lingkungan sosial manusia adalah faktor penting dalam pembentukan ciri khas kejiwaan dan norma manusia, bahasa dan adab serta kearifan lokal. agama dan mazhablah pada umumnya yang memaksakan lingkungan sosial terhadap manusia.

Syahid Mutahhari berkata, “manusia meskipun ia tidak bisa memisahkan hubungannya dengan genetik, lingkungan alam, lingkungan sosial dan sejarah zaman secara keseluruhan, akan tetapi ia mampu melawannya sehingga bisa membebaskan dirinya dari ikatan faktor-faktor ini. Dari satu sisi manusia dengan kekuatan akal dan ilmunya dan dari sisi lain dengan kekuatan ikhtiar dan imamnya ia mampu melakukan perubahan pada faktor-faktor ini. Faktor-faktor ini ia rubah sesuai dengan kemauannya, sehingga ia menjadi pemilik bagi nasibnya sendiri. Oleh karena itu benar kalau kita katakan bahwasanya lingkungan memiliki peran mendasar dalam pembentukan kepribadian manusia akan tetapi bukan faktor penentu yang pasti karena manusia memiliki ikhtiar.

Kepribadian

Kata kepribadian berasal dari bahasa Italia dan inggris yang berarti persona atau personality yang berarti topeng. Akan tetapi sampai saat ini asal usul kata ini belum diketahui.

Konteks asli dari kepribadian adalah gambaran eksternal dan sosial. hal ini diilustrasikan berdasarkan peran seseorang yang dimainkannya dalam masyarakat. Pada dasarnya manusialah yang menyerahkan sebuah kepribadian kepada masyarakatnya dan masyarakat akan menilainya sesuai degan kepribadian tersebut.

Definisi kepribadian memiliki lebih dari lima puluh arti akan tetapi definisi kepribadian yang penulis maksud di sini adalah himpunan dan ciri-ciri jasmani dan rohani atau kejiwaan yang relatif tetap yang membedakan seseorang dengan orang lain pada sisi dan kondisi yang berbeda-beda.

Lingkungan keluarga

Keluarga merupakan bagian dari sebuah masyarakat. Unsur-unsur yang ada dalam sebuah keluarga baik budaya, mazhab, ekonomi bahkan jumlah anggota keluarga sangat mempengaruhi perlakuan dan pemikiran anak khususnya ayah dan ibu. Pengaruh keluarga dalam pendidikan anak sangat besar dalam berbagai macam sisi. Keluargalah yang menyiapkan potensi pertumbuhan dan pembentukan kepribadian anak. Lebih jelasnya, kepribadian anak tergantung pada pemikiran dan tingkah laku kedua orang tua serta lingkungannya.

Kedua orang tua memiliki peran yang sangat penting dalam mewujudkan kepribadian anak. Islam menawarkan metode-metode yang banyak di bawah rubrik aqidah atau keyakinan, norma atau akhlak serta fikih sebagai dasar dan prinsip serta cara untuk mendidik anak. Dan awal mula pelaksanaannya bisa dilakukan dalam keluarga. Sekaitan dengan pendidikan, Islam menyuguhkan aturan-aturan di antaranya pada masa pra kelahiran yang mencakup cara memilih pasangan hidup dan adab berhubungan seks sampai masa pasca kelahiran yang mencakup pembacaan azan dan iqamat pada telinga bayi yang baru lahir, tahnik (meletakkan buah kurma pada langit-langit bayi, mendoakan bayi, memberikan nama yang bagus buat bayi, aqiqah (menyembelih kambing dan dibagikan kepada fakir miskin), khitan dan mencukur rambut bayi dan memberikan sedekah seharga emas atau perak yang ditimbang dengan berat rambut. Pelaksanaan amalan-amalan ini sangat berpengaruh pada jiwa anak.

Perilaku-perilaku anak akan menjadikan penyempurna mata rantai interaksi anggota keluarga dan pada saat yang sama interaksi ini akan membentuk kepribadiannya secara bertahap dan memberikan arah serta menguatkan perilaku anak pada kondisi-kondisi yang sama dalam kehidupan.

Peran kedua orang tua dalam mewujudkan kepribadian anak.

Ayah dan ibu adalah teladan pertama bagi pembentukan pribadi anak. Keyakinan-keyakinan, pemikiran dan perilaku ayah dan ibu dengan sendirinya memiliki pengaruh yang sangat dalam terhadap pemikiran dan perilaku anak. Karena kepribadian manusia muncul berupa lukisan-lukisan pada berbagai ragam situasi dan kondisi dalam lingkungan keluarga.

Keluarga berperan sebagai faktor pelaksana dalam mewujudkan nilai-nilai, keyakinan-keyakinan dan persepsi budaya sebuah masyarakat. Ayah dan ibulah yang harus melaksanakan tugasnya di hadapan anaknya. Khususnya ibu yang harus memfokuskan dirinya dalam menjaga akhlak, jasmani dan kejiwaannya pada masa pra kehamilan sampai masa kehamilan dengan harapan Allah memberikan kepadanya anak yang sehat dan saleh.

Banyak hadis yang mengisyaratkan tentang pengaruh genetik dan lingkungan dalam pendidikan anak. Hadis yang mengisyaratkan tentang pengaruh genetik, “Orang yang bahagia adalah orang yang sudah bahagia semenjak ia berada di dalam perut ibunya dan orang yang celaka adalah orang yang sudah celaka semenjak ia berada di dalam perut ibunya”.

Hadis yang mengisyaratkan tentang pengaruh lingkungan: “Setiap anak dilahirkan dalam keadaan suci, kedua orang tuanyalah yang menjadikan dia yahudi atau Nasrani atau majusi”.

Faktor-faktor ini (genetik dan lingkungan) secara terpisah atau dengan sendirinya tidak bisa menentukan pendidikan tanpa adanya yang lainnya, akan tetapi masing-masing saling memiliki andil dalam menentukan pendidikan dan kepribadian seseorang sehingga jika salah satunya tidak banyak dipergunakan maka yang lainnya harus dipertekankan lebih keras.

Berdasarkan hadis Rasul saw yang mengatakan, “Anak adalah raja selama tujuh tahun pertama dan hamba pada tujuh tahun kedua serta teman musyawarah pada tujuh tahun ketiga”, menunjukkan bahwa masa kehidupan anak dibagi menjadi tiga masa. Orang tua harus tahu bahwa cara menghadapi anak harus berdasarkan ketiga masa ini. jika kedua orang tua menjalankan dengan baik metode-metode yang diberikan Islam maka mereka nantinya bisa menyerahkan anak yang berkepribadian baik kepada masyarakat.

Betul, konteks kepribadian yang sudah didefinisikan pada pembahasan di atas tidak ada kaitannya dengan kepribadian baik atau buruk, akan tetapi dalam tulisan ini penulis berusaha mengkaji kepribadian yang baik dan positif dalam bingkai peran kedua orang tua dalam mewujudkan kepribadian anak.

Kedua orang tua memiliki tugas di hadapan anaknya di mana mereka harus memenuhi kebutuhan-kebutuhan anaknya. Anak pada awal masa kehidupannya memiliki kebutuhan-kebutuhan yang harus dipenuhinya. Dengan dipenuhinya kebutuhan-kebutuhan mereka maka orang tua akan menghasilkan anak yang riang dan gembira. Untuk mewujudkan kepribadian pada anak, konsekuensinya kedua orang tua harus memiliki keyakinan terhadap nilai-nilai kemanusiaan dalam al-Quran, begitu juga kedua orang tua harus memiliki pengetahuan berkaitan dengan masalah psikologi dan tahapan perubahan dan pertumbuhan manusia. Dengan demikian kedua orang tua dalam menghadapi anaknya baik dalam berpikir atau menghukumi mereka, akan bersikap sesuai dengan tolok ukur yang sudah ditentukan dalam al-Quran.

Peran kedua orang tua dalam mewujudkan kepribadian anak antara lain:

Kedua orang tua harus mencintai dan menyayangi anak-anaknya. Ketika anak-anak mendapatkan cinta dan kasih sayang cukup dari kedua orang tuanya, maka pada saat mereka berada di luar rumah dan menghadapi masalah-masalah baru mereka akan bisa menghadapi dan menyelesaikannya dengan baik. Sebaliknya jika kedua orang tua terlalu ikut campur dalam urusan mereka atau mereka memaksakan anak-anaknya untuk menaati mereka, maka perilaku kedua orang tua yang demikian ini akan menjadi penghalang bagi kesempurnaan kepribadian mereka.
Kedua orang tua harus menjaga ketenangan lingkungan rumah dan menyiapkan ketenangan jiwa anak-anak. Karena hal ini akan menyebabkan pertumbuhan potensi dan kreativitas akal anak-anak yang pada akhirnya keinginan dan Kemauan mereka menjadi kuat dan hendaknya mereka diberi hak pilih.
Saling menghormati antara kedua orang tua dan anak-anak. Hormat di sini bukan berarti bersikap sopan secara lahir akan tetapi selain ketegasan kedua orang tua, mereka harus memperhatikan keinginan dan permintaan alami dan fitri anak-anak. Saling menghormati artinya dengan mengurangi kritik dan pembicaraan negatif sekaitan dengan kepribadian dan perilaku mereka serta menciptakan iklim kasih sayang dan keakraban, dan pada waktu yang bersamaan kedua orang tua harus menjaga hak-hak hukum mereka yang terkait dengan diri mereka dan orang lain. Kedua orang tua harus bersikap tegas supaya mereka juga mau menghormati sesamanya.
Mewujudkan kepercayaan. Menghargai dan memberikan kepercayaan terhadap anak-anak berarti memberikan penghargaan dan kelayakan terhadap mereka, karena hal ini akan menjadikan mereka maju dan berusaha serta berani dalam bersikap. Kepercayaan anak-anak terhadap dirinya sendiri akan menyebabkan mereka mudah untuk menerima kekurangan dan kesalahan yang ada pada diri mereka. Mereka percaya diri dan yakin dengan kemampuannya sendiri. Dengan membantu orang lain mereka merasa keberadaannya bermanfaat dan penting.
Mengadakan perkumpulan dan rapat keluarga (kedua orang tua dan anak). Dengan melihat keingintahuan fitrah dan kebutuhan jiwa anak, mereka selalu ingin tahu tentang dirinya sendiri. Tugas kedua orang tua adalah memberikan informasi tentang susunan badan dan perubahan serta pertumbuhan anak-anaknya terhadap mereka. Selain itu kedua orang tua harus mengenalkan mereka tentang masalah keyakinan, akhlak dan hukum-hukum fikih serta kehidupan manusia. Jika kedua orang tua bukan sebagai tempat rujukan yang baik dan cukup bagi anak-anaknya maka anak-anak akan mencari contoh lain; baik atau baik dan hal ini akan menyiapkan sarana penyelewengan anak.

Dan yang paling penting adalah bahwa ayah dan ibu adalah satu-satunya teladan yang pertama bagi anak-anaknya dalam pembentukan kepribadian, begitu juga anak secara tidak sadar mereka akan terpengaruh, maka kedua orang tua di sini berperan sebagai teladan bagi mereka baik teladan pada tataran teoritis maupun praktis. Ayah dan ibu sebelum mereka mengajarkan nilai-nilai agama dan akhlak serta emosional kepada anak-anaknya, pertama mereka sendiri harus mengamalkannya. Sebagaimana Nabi Muhammad saw sebagai teladan bagi umatnya, pertama beliau sebagai pelakunya. Allah swt dalam al-Quran berfirman, “Sesungguhnya ada pada kalian teladan yang baik dalam diri Rasulullah saw.’ Dalam ayat lain Allah swt berfirman, “Sesungguhnya ada pada kalian teladan yang baik dalam diri Nabi Ibrahim as dan orang-orang yang bersamanya”.

Daftar Pustaka

Al-Kulaini, Muhammad bin Ya’kub, Alkafi, Tehran, Dar-Al-Kitab Ali-Islamiyah, tahun 1413, jilid 7, hal 16, footnote 2.

Ahmadi Ali Asghar, farahani Muhammad Taqi, Rawan shenasi umumi, tingkat kardani pendidikan guru, Tehran,(sherkate cap wa nashre kitabhaye darsi iran) percetakan buku-buku pelajaran iran, 1368 HS, hal 61.

Muthahhari, Murtdha, Muqaddameh-i bar insan dar jahan bini islami, jil 4 (insan dar quran) Tehran, Sadra, cetakan ke 8, tahun 1373, hal 38.

Ahmadi Ali Asghar, farahani Muhammad Taqi, Rawan shenasi umumi, tingkat kardani pendidikan guru, hal 178.

Hasan Biklu, Behruz, Rawanshenasi khanewade, Sar Omade Kawush, Tehran, cetakan pertama, tahun 1380 HS, hal 145.

Hasan Biklu, Behruz, Rawanshenasi khanewade, hal 132.

Al-Muttaqi, Ala-Addin Hisyam-Addin, Hindi, Kanz-Al-Ummal Fi Sunan Al-Aqwal Wa Al-Af’al, jilid 15, hal 855.

Al-Kulaini, Muhammad bin Ya’qub, Al-kafi, cetakan kedua Tehran, Darul Kutub Al-Islamiah, tahun 1413 HS, jilid 7, hal 16, foot note 2.

Husein Zadeh, Ali, Sireh Tarbiyati Payombar wa Ahli Bait, jilid 1, Tarbiyate Farzand, Qom, Pazuheshkadeh Hauzah wa Danishgah, cetakan kedua, tahun 1382 HS, hal 40.

Tabarsi, Razi-Addin Abi Nasr-Al-Hasan bin Fadl, Makarim Al-Akhlak, Beirut, Darul Haura, tahun 1408 HQ, hal 115.

Dr. Shu’ari Nejat, Ali Akbar, Rawan Shenasi Rushd, Universitas Payame Nur, cetakan kelima, 1381 HS, hal 232.

Farhadian, Reza, Payehaye Asasi Sakhtare Shakhsiyat Insan dar Ta’lim wa Tarbiyat, Tauhid, cetakan pertama, 1376 HS, hal 44.

Quran, Al-Ahzab: 21.

Quran, Al-Mumtahanah: 4.

The Role of Teachers or Educators in Developing Children’s Emotional Quotient (EQ)

2008-11-01T10:15:00.000-07:00

Davies (2007) states that teachers or educators can enhance children's emotional development through the following ways:

Help the children gain an understanding of their feelings through the use of books, board games, puppets, interactive storytelling, or role-plays.
Teach children to identify and verbalize their feelings, as well as to read the emotional signals from other children and adults.
Watch a child's facial expressions, posture, play or art work for signs that a child is experiencing a strong negative emotion. Then offer constructive ways to defuse it, such as painting, dialogue or taking a "time out."
Accept emotional responses as legitimate, even if the teachers or educators don't like the behavior the feeling produces. For example, when a child hits, the feeling of anger is demonstrated. Stop the child and say, "It's okay to feel angry; it's not okay to hurt others. Talk to me about what your feeling is."
Communicate understanding and empathy by reflecting the observed emotion. For example, say, "You seem sad" or "You seem upset." Then, if the child confirms your reflection and begins talking, be quiet and listen.
Observe the child's nonverbal behavior for clues as to how he or she is feeling. Listen for the content of what is being said, as well.
Avoid negative statements (like, "Can't you do anything right?" or "What's your problem?"). These comments discourage open communication and suggest that when a child does not behave perfectly, he or she is "bad."
Avoid moralizing (such as saying: "That was wrong of you!"); humiliating ("I can't believe you did that."); lecturing ("You should have known better."); denying ("You'll be okay."); pitying, ("Poor you. It's all their fault."); and rescuing, ("I'll take care of it."). Instead, listen patiently and nod your head appropriately.
Solve the problem with the child by encouraging him or her to think of options and decide what constructive action to take.
Keep lines of communication open. The teacher or educator might say something like: "Emily, I am glad you told me about your mom's illness. It must be hard to have her in the hospital. Please know that I care about you and that I am here if you want to talk again."

References

Davies, Leah. 2007. Enhancing Children's Emotional Development. “…Teacher, Hero… Friend…” Retrieved from: http://www.kellybear.com/TeacherArticles/TeacherTip30.html

The Role of Parents in Developing the Children’s Emotional Quotient (EQ)

2008-11-01T10:09:00.001-07:00

Every parent wishes their children to be happy and successful in life when they grow up. They usually take a lot of pains to ensure that their children get good educations and have high IQs. But have you ever thought of raising a child's Emotional Quotient (EQ)?

According to Sugiharto (2008), parents can help facilitate their children's emotional growth. Understanding their children is the key to enhance their Emotional Quotient (EQ). Essentially, parents need to understand their children’s psychological state, and not burden them with a hectic schedule of extra academic activities. He states that parents can help the children’s Emotional Quotient (EQ) development by the following ways:

Starting with simple things such as sympathizing with them when they are given a tough school assignment;
Finding out why they loathe certain school subjects;
Giving them genuine praise even if they fail a school assignment and respecting their frustration when they struggle with schoolwork.

Furthermore, Hein (2008) states that there are three ways that can be followed by parents to enhance their children’s Emotional Quotient (EQ). They are as follow:

Be a good listener and interpret the child's feelings.

First and foremost, the parents have to try and listen carefully to what their children have to say. The feeling that the parents are hearing the children out is very assuring for the children. After the parents have done this, they have to repeat what the children feel back to them.

For instance, if the child has not won a prize in some competition he participated, the parents can check out if he is feeling disappointed or dejected. If he replies in the positive, the parents share a similar experience with him when you were at school. This makes the child think that everybody has passed through this sometime or the other, and he will think that he is not alone.

Introduce the feelings to the child.

Little children do not know how to describe what their emotions exactly are at any point of time. To enhance his Emotional Quotient (EQ), the parent can introduce the children to various emotions he might be going through. Children need a name for everything, and emotions are not excluded. The parent can introduce the emotions as happy, disappointed, and neglected according to the situation the children are in.

Confirm the child’s emotions.

The parent should not ward off the child's emotions by saying things like "why are you scared of water? You love to play with it, right?" Simply reciprocate the child’s feelings and make her/him comfortable. The parent makes him understand that it is not wrong to be scared, but it can be overcome. This way the child learns to manage his emotions well.

However, Wong (1999) states that there are four steps that can be applied to the child but viewed from the perspective as to what people can do as a parents. The steps are as follow:

Discern the child's feelings behind his words and actions. For example, the parent needs to ask her/himself: "Why did my child behave in this manner?". Besides, the parent needs to listen with her/his eyes and see with her/his heart. Because the parents are in touch with their children’s own feelings, they can empathize with their children. If the parents are in touch with their own feelings, then they can empathize with others in similar situations.
The parent has to encourage the child to talk about her/his feelings (S/he has to help the child to label her/his feelings, as well as accept and acknowledge his feelings);
The parent has to set the limits what the child can and cannot do (The parent has not to allow his feelings to dictate his behavior to the child).
Depending on the child's cognitive development, the parent has to share or brainstorm some positive steps he can take to deal with the situation.

According to Sugiharto (2008), parents who are overly concerned about their children's intellectual development almost always have an array of alternatives to help their children excel academically. He states that parents must be aware that their child's IQ may not match his or her social and emotional age. Although children, often to their parents' surprise, show signs of exceptional ability at an early age, they have yet to mature socially and emotionally.

References

Hein, Sean. 2008. How to Develop and Raise Your Child's Emotional Intelligence Quotient: Emotional Coaching and Development for Your Child. Retrieved from: http://www.associatedcontent.com/article/1035864/how_to_develop_and_raise_your_childs.html

Sugiharto, Setiono. 2008. Balancing IQ and emotional intelligence. The Jakarta Post. Retrieved from: http://www.thejakartapost.com/news/2008/09/14/

balancing-iq-and-emotional-intelligence.html

Wong, Alan S.L. 1999. Cultivating Emotional Intelligence in Your Children. Retrieved from: http://www.vtaide.com/blessing/EQ.html

Children and Emotions

2008-11-01T10:09:00.000-07:00

In his article, Erikson states that there are eight stages of development of children’s emotions. They are as follows (Erickson. 1998):

Learning Basic Trust versus Basic Mistrust (Hope)

Chronologically, this is the period of infancy through the first one or two years of life. The child, well-handled, nurtured, and loved, develops trust and security and a basic optimism. Badly handled, he becomes insecure and mistrustful.

Learning Autonomy versus Shame (Will)

The second psychosocial crisis occurs during early childhood, probably between about 18 months or 2 years and 3½ to 4 years of age. The "well-parented" child emerges from this stage sure of himself, elated with his new found control, and proud rather than ashamed.

However, autonomy is not entirely synonymous with assured self-possession, initiative, and independence but, at least for children in the early part of this psychosocial crisis, includes stormy self-will, tantrums, stubbornness, and negativism. For example, 2 year old children may resolutely fold their arms to prevent their mothers from holding their hands as they cross the street.

Learning Initiative versus Guilt (Purpose)

Erikson believes that this third psychosocial crisis occurs during what he calls the "play age", or the later preschool years. During the stage, the healthily developing child learns:

i. to imagine and broaden his skills through active play of all sorts, including fantasy;
ii. to cooperate with others;
iii. to lead as well as to follow.

Industry versus Inferiority (Competence)

Erikson believes that the fourth psychosocial crisis is handled, for better or worse, during what he calls the "school age," presumably up to and possibly including some of junior high school. Here the child learns to master the more formal skills of life as follow:

i. relating with peers according to rules;
ii. progressing from free play to play that may be elaborately structured by rules and may demand formal teamwork, such as baseball;
iii. mastering social studies, reading, arithmetic.

At this stage, homework is a necessity, and the need for self-discipline increases yearly. He states that the child who is trusting, autonomous, and full of initiative will learn easily enough to be industrious because of his successive and successful resolutions of earlier psychosocial crisis.

Learning Identity versus Identity Diffusion (Fidelity)

During the fifth psychosocial crisis (adolescence: from about 13 or 14 to about 20), the child learns how to answer satisfactorily and happily the question of "Who am I?". Erikson believes that during this successful early adolescence, mature time perspective is developed; the young person acquires self-certainty as opposed to self-consciousness and self-doubt. He actually anticipates achievement, and achieves, rather than being "paralyzed" by feelings of inferiority or by an inadequate time perspective. In later adolescence, clear sexual identity (manhood or womanhood) is established. The adolescent seeks leadership (someone to inspire him), and gradually develops a set of ideals (socially congruent and desirable, in the case of the successful adolescent). So, they hopefully find the one that is most suitable for them.

Learning Intimacy versus Isolation (Love)

For the first time, the successful young adult can experience true intimacy; the sort of intimacy that makes possible good marriage or a genuine and enduring friendship.

Learning Generativity versus Self-Absorption (Care)

In adulthood, the psychosocial crisis demands generativity, both in the sense of marriage and parenthood, and in the sense of working productively and creatively.

Integrity versus Despair (Wisdom)

If the other seven psychosocial crisis have been successfully resolved, the mature adult develops the peak of adjustment; integrity. He trusts, he is independent and dares the new. He works hard, has found a well-defined role in life, and has developed a self-concept with which he is happy. He can be intimate without strain, guilt, regret, or lack of realism; and he is proud of what he creates (his children, his work, or his hobbies.

References

Erickson. 1998. Stages of Social-Emotional Development in Children and Teenagers. Child Development Institute (Information on child development, parenting, family life, teenagers, learning, health & safety, child psychology and mental health). Retrieved from: http://www.childdevelopmentinfo.com/development/erickson.shtml

Emotional Quotient (EQ) vs. Intelligence Quotient (IQ)

2008-11-01T09:56:00.002-07:00

Emotional Quotient (EQ) is an important consideration in human resources planning, job profiling, recruitment interviewing and selection, management development, customer relations and customer service, and more.Emotional skills may contribute to academic achievement in various ways. Sternberg (2002) states that the ability to perceive and understand emotions may facilitate writing and artistic expression, as well as the interpretation of literature and works of art. Emotional regulation may help children to handle the anxiety of taking tests, or the frustrations associated with any pursuit requiring an investment of time and effort. It may also facilitate control of attention, sustained intellectual engagement, intrinsic motivation, and enjoyment of challenging academic activities.

References

Sternberg, Robert J. 2002. Emotional Intelligence (EQ). Retrieved from: http://www.answers.com/topic/intelligence-emotional-intelligence

Yan, Sheoh. 2008. Emotional Intelligence Theory (EQ - Emotional Quotient). Blog with Yan. Retrieved from: http://sheohyan.blogspot.com/2007/08/emotional-
intelligence-theory-eq.html

The Nature of Emotional Quotient (EQ)

2008-11-01T09:56:00.001-07:00

According to Muhsyidin (2006), Emotional Quotient (EQ) is the ability to manage one's emotions in a healthy and productive manner. It also can be defined as the ability of understanding the other’s feeling (Agustian: 2007). It is the fundamental concept of management training (Linda Keegan in Ginanjar: 2005). It is the ability to recognize, manage and express one’s emotions in a way that is respectful of self and others (Vanderpol: 2008). The terms “emotional quotient” were first used by psychologists Peter Salovey and John Mayer in 1990 (Yan: 2008). However, it was Daniel Goleman who is famed for his popular books on the subject that helped spread awareness.

Emotional Quotient (EQ) helps people in developing emotional self-awareness. This allows a person to understand his feelings. It also empowers a person to handle emotions appropriately, showing him how to handle stress and upsetting or conflicting feelings. It also deals with self motivation, encourages empathy, and other social skills. Besides, Emotional Quotient (EQ) helps people succeed academically (Sugiharto: 2008).

A child with a high Emotional Quotient (EQ) will become more responsible and respectful. He will have an increased ability to show empathy, and find it easier to develop self restraint. On the other hand, a child with a low Emotional Quotient (EQ) will often feel helpless. If a child receives very little emotional support at home he will be vulnerable to peer-pressures, worries, and anxiety. This could lead to his turning into a bully, or becoming an under-achiever suffering from low motivation.

Mayer and Salovey in Warren (2002) defined the four criteria for Emotional Quotient (EQ). These four skill areas have been arranged with the most basic, lower, type of thinking first and the skill that requires the highest thinking last. The skills are as follow:

Identifying Emotions (the ability to recognize how you and those around you are feeling);
Understanding Emotions (the ability to understand complex emotions, and how emotions transition from one stage to another);
Managing Emotions (the ability which allows one to manage their emotions).

Understanding Yourself (yourself, self-knowledge, includes knowing both your strengths and your flat sides)
Self-Management (The core feature of self-management is responsibility; i.e. the ability to respond, rather than react, or worse, repeat previous damaging actions)
Managing Relationships (managing relationships with others becomes an increasingly important factor in both individual and organizational success.)

References

Agustian, A. Ginanjar. 2005. ESQ: Emotional Spiritual Quotient: Rahasia Membangun Kecerdasan Emosi dan Spiritual. Jakarta: PT. Arga Publishing.

Muhsyidin, Muhammad. 2006. ESQ Power for Better Life. Jogjakarta: Tunas Publishing.

Sugiharto, Setiono. 2008. Balancing IQ and emotional intelligence. The Jakarta Post. Retrieved from: http://www.thejakartapost.com/news/2008/09/14/
balancing-iq-and-emotional-intelligence.html

Vanderpol, Johanna. 2008. Helping our Kids develop their Emotional Intelligence through Art. Retrieved from: http://www.ag.ndsu.edu/pubs/yf/famsci/fs666.pdf

Warren, L. Hunt. 2002. How parents can develop children's emotional intelligence. Helium. Retrieved from: http://www.helium.com/items/746245-how-parents-can-develop-childrens-emotional-intelligence

Yan, Sheoh. 2008. Emotional Intelligence Theory (EQ - Emotional Quotient). Blog with Yan. Retrieved from: http://sheohyan.blogspot.com/2007/08/emotional-
intelligence-theory-eq.html

Developing Children’s Emotional Quotient

2008-11-01T09:56:00.000-07:00

Developing children’s abilities which is associated with emotions are important “life skills”. The abilities help the children relate well to others and succeed in life. Positive emotional development has significant benefits for young children. Young children who are emotionally stable and healthy benefit from being more attentive to learning, feeling good about themselves, having more friends and being able to better control their behavior. These all relate to long-term happiness and success in life as children grow older.

As with other aspects of young children’s growth, they develop different abilities related to emotions as they mature and change. Children begin to gain greater awareness of their feelings and how to express the feelings in different ways during their early years. It is important to understand how young children develop an awareness of their own and others’ feelings, as well as the ability to manage such feelings. In this case, parents play the important role in aiding young children’s Emotional Quotient (EQ) development. Parents may do some of the best ways to develop Emotional Quotient (EQ) in their children, include modeling and creating awareness of their emotions.

In developing the emotional aspects of their children, especially at home, parents take a great responsibility. The environment created by the parents take a very important role in development of the children's Emotional Quotient (EQ), so parents are responsible to create such an enrichment environment. Furthermore, how parents behave in their daily live subconsciously play a very important role in creating the behavior of the children. A self-confident child usually comes from the family filled with encouragement and praising rather than scolding and punishment. Likewise, helpful children mostly learn to behave the similar way from their parents.

Besides, in educational department, the development of children’s education should be implemented together both with the development of Intelligence Quotients (IQ) and Emotional Quotients (EQ) in order to achieve the instructional objectives. Both Intelligence Quotients (IQ) and Emotional Quotients (EQ) are expected to be developed as early as possible. Although few years ago, education have been just focused on the development of Intelligence Quotient (IQ), while nowadays it is focused on the development of both Intelligence Quotient (IQ) and Emotional Quotient (EQ) together with the development of science and technology. Thus, the teachers or educators take the same role as the parents did in the process of the development of the children’s Emotional Quotient (EQ) at school.

The Role of Parents in Developing the Children's Emotional Intelligence Quotient (EQ)

2008-10-29T06:25:00.000-07:00

Every parent wishes their children to be happy and successful in life when they grow up. They take a lot of pains to ensure that their children get good educations and have high IQs. To enhance the children's Emotional Quotient (EQ), parents can follow the following steps:

Be a good listener and interpret the child's feelings.

First and foremost, try and listen carefully to what the child has to say. The feeling that the parents are hearing the child out is very assuring for the child. After the parents have done this, they repeat what the child feels back to them.

For instance, if the child has not won a prize in some competition s/he participated, the parent can check out if the child’s is feeling disappointed or dejected. If the child replies in the positive, the parent share a similar experience with the child when the parents were at school. This makes the child think that everybody has passed through this sometime or the other, and he is not alone.

Introduce the feelings to your child.

Little children do not know how to describe what their emotions exactly are at any point of time. To enhance his EQ, parent can introduce the child to various emotions the child might be going through. Children need a name for everything, and emotions are not excluded. Parents can introduce the emotions as happy, disappointed, and neglected according to the situation the child is in.

Confirm his emotions.

Parents should not ward off the children's emotions by saying things like "why are you scared of water? You love to play with it, right?" Simply reciprocate the children’s feelings and make them comfortable. The parents make them understand that it is not wrong to be scared, but it can be overcome. This way the children learn to manage his emotions well.

Pendidikan Islam dalam Sistem Pendidikan Nasional

2008-09-18T06:30:00.014-07:00

Salah satu sarana yang efektif untuk membina dan mengembangkan manusia dalam masyarakat adalah pendidikan yang teratur, rapi, berdatya guna dan berhasil guna, maka pendidikan islam di negeri kita pun perlu di organuisasikan dan di kelola secara rapi, efektif dan efisien melalui sistem dan metode yang tepat guna dan berhasil guna pula.

Sejalan dengan pola pikir tersebut di atas, GBHN terutama TAP/MPR/11/1988, telah menetapkan bahwa manusia indonesia yang berkualitas tinggi melalui berbagai bidang pembangunan yang salah satu sektornya adalah pendidikan sistem dan mertode pendidikan islam yang seharusnya.

sistem adalah suatu kese luruhan yang terdiri dari komponen-komponen yang masing-masing bekerja sendiri dalam fungsinya. Karena itu sistem pendidikan adalah satu keseluruhan yang terpadu dari semua satuan dan kegiatan pendidikan yang berkaitan satu dengan yang lainnya untuk mengusahakan tercapainya tujuan pendidikan.
faktor atau unsur yang di sistematisasikan adalah proses kegiatan kependidikan dalam upaya mencapai tujuannya. Pendidikan adalah usaha sadar untuk menyiapkan peserta didik melalui proses kegiatan bimbingan, pengajaran dan/atau latihan bagi peranannya di masa yang akan datang.

Dengan demikian, sistem pendidikan khususnya islam, secara makro merupakan usaha pengorganisasian proses kegiatan kependidikan yang berdasarkan ajaran islam dan pendekatan sistematik, sehingga dalam pelaksanaan operasionalnya terdiri dari berbagai sub sistem dari jenjang pendidikan pra dasar(misal B.A),menengah atau perguruan tinggi yang memiliki vertikalitas dalam kualitas keilmu pengetahuan dan ke teknologian yang makin optimal, yang mana setiap tingkat, keimanan dan ketaqwaan kepada Allah akan meninggikan derajat lebih tinggi orang yang beriman dan berilmu pengetahuan.

Pendidikan Islam pada Sekolah Umum dan Madrasah

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PENDIDIKAN ISLAM PADA SEKOLAH UMUM

Banyak usaha yang dilakukan oleh para ilmuan dan ulama karena memperhatikan pelaksanaan pendidikan agama di lembaga-lembaga pendidikan formal kita, misalnya dalam forum-forum seminar sereta berbagai forum pertemuan ilmiah lainnya. Para ilmuan dan ulama serta teknokrat sepakat bahwa pendidikan agama di tanah air kita harus di sukseskan semaksimal mungkin sejalan dengan lajunya pembangunan nasional.

Namun, dalam pelaksanaan program pedidikan agama di berbagai sekolah di indonesia, belum berjalan seperti yang di harapkan, karena berbagai kendala dalam bidang kemnampuan pelaksanaan metoder, sarana fisik dan non fisik, di samping suasana lingkungan pendidikan yang kurang menunjang kurang menunjang suksesnya pendidikan mental-spiritual dan moral

Faktor –Faktor Eksternal

Timbulnya sikap orang tua di beberapa lingkungan sekitar sekolah yang kurang menyadari pentingnya pendidikan agama.
Situasi lingkungan sekitar sekolah di pengaruhi godaan-godaan setan dalam berbagai macam bentuknya, seperti: judi, dan tontonan yang menyenangkan nafsu.
Serbuan dampak dari kemajuan ilmu dan teknologi dari luar negeri semakim melunturkan perasaan reli8gius dan melebarkam kesenjangan antara nilai tradisional dengan nilai rasional teknologis.

Faktor-Faktor Internal Sekolah

Perangkat input instrumen yang kurang sesuai dengan tujuan pendidikan menjadi sumber kerawanan karena:

Guru kurang kompeten untuk menjadi tenaga profesional pendidikan atau jabatan guru yang di sandangnya hanya merupakan pekerjaan alternatif terakhir, tampa ada rasa dedikasi sesuai tuntutan pendidikan.
Hubungan guru agama dengan murid hanya bersifat formal, tampa berlanjut dalam situasi informal di luar kelas.
Pendekatan metodologi guru masih terpaku pada orientasi tradisional sehingga tidak mampu menarik minat murid pada pelajaran agama.
Belum mantapnya landasan perundangan yang menjadi dasar terpijaknya pengelolaan pendidikan agama dalam sistem pendidikan nasional, termasuk pengelolaan lembaga-lembaga pendidikan islam.

PENDIDIKAN ISLAM PADA MADRASAH

Lembaga pendidikan dalam bentuk madrasah sudah ada sejak agama islam berkembang di indonesia, madrasah itu tumbuh dan berkembang dari bawah, dalam arti masyarakat(umat) yang didasari oleh rasa tanggung jawab untuk menyampaikan ajaran islam kepada generasi penerus. Oleh karena itu madrasah pda waktu itu lebih di tekankan pada pendalaman ilmu-ilmu islam.

Di indonesia madrasah sebagai lembaga pendidikan islam dalam proses perkembangannya telah mengalami strategi pengelolaan dengan tujuannya yang ber5ubah di sesuaikan dengan tuntutan zaman. Pada zaman sebelum prolamasi kemerdekaan, madrasah di kelola untuk tujuan idealisme ukhrawi semata , yang mengabaikan tujuan duniawi sehingga posisinya jauh berbeda dengan sistem sekolah yang didirikan oleh belanda.

Produk atau output sekolah itu semakin memperlebar jurang pemisah dari output pendidikan madrasah. Akibatnya dalam kehidupan kewarganegaraan, timbullah perbedaan kualitas hidup,sikap dan cara berfikir dan orientasinya mengalami perbedaan yang mencolok.

Oleh karena itu, seiring dengan tuntutan kemajuan msyarakat setelah proklamasi kemerdekaan 1945, madrasah yang eksistensinya tetap di pertahankan dalam masyarakat bangsa, di usahakan agar vstrategi pengelolaannya semakin mendekati sistem pengelolaan sekolah umum, bahkan secara pragmatis semakin berintegrasi dengan program pendidikan sekolah umum. Demikian juga sekolah umum harus semakin dekat kepada pendidikan agama.

Konsep Umum Pendidikan Islam

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Status Hukum

Menuntut ilmu menjadi kewajiban bagi seluruh kaum muslim.

Kesimpulan tsb diambil dari sabda Rosulullah bahwa menuntut ilmu adalah kewajiban atas kaum muslimin. Sehingga menjadi kewajiban bagi negara untuk mengadakan pendidikan gratis bagi rakyatnya. Negara tidak diperbolehkan untuk membebani rakyat dalam masalah pendidikan.

Tujuan pendidikan Islam

Tujuan asas pendidikan Islam yaitu membangun kepribadian Islami, dengan cara menjalankan perangkat pembinaan, pengaturan, dan pengawasan di seluruh aspek pendidikan melalui penyusunan kurikulum, pemilihan guru-guru yang kompeten, dan pemantauan prestasi anak didik serta upaya peningkatannya.

Teknik Pelaksanaan Pendidikan

Kurikulum dilandaskan pada pembangunan manusia dari segi akidah dan pola berfikirnya. Mulai dari penguasaan pengetahuan Islam sampai pengetahuan umum seperti teknologi, bahasa, ataupun sains. Untuk murid atau peserta didik nonmuslim tidak akan dipaksakan untuk mengikuti pengajaran tentang pengetahuan Islam, akan tetapi disediakan waktu khusus untuk belajar tentang agamanya masing-masing.

Penggunaan teknik pengajaran yang tepat adalah untuk mengintensifkan metode rasional (aqliyah) pada siswa, karena metode tersebut merupakan landasan bagi proses berpikir yang cemerlang dan kebangkitan/kemajuan taraf berpikir yang benar.

Output

Lulusan dari sistem pendidikan islam adalah manusia yang berpola pikir dan beraktivitas berlandaskan aqidah. Sehingga diharapkan menjadi seorang yang taraf berpikirnya tinggi serta melandasi seluruh perbuatannya kepada aqidah yang dipeluknya.

Pentingnya Pendidikan Islam

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Pendidikan merupakan kata kunci untuk setiap manusia agar ia mendapatkan ilmu. Hanya dengan pendidikanlah ilmu akan didapat dan diserap dengan baik. Tak heran bila kini pemerintah mewajibkan program belajar 9 tahun agar masyarakat menjadi pandai dan beradab. Pendidikan juga merupakan metode pendekatan yang sesuai dengan fitrah manusia yang memiliki fase tahapan dalam pertumbuhan.

Pendidikan Islam memiliki 3 (tiga) tahapan kegiatan, yaitu: tilawah (membacakan ayat Allah), tazkiyah (mensucikan jiwa) dan ta’limul kitab wa sunnah (mengajarkan al kitab dan al hikmah). Pendidikan dapat merubah masyarakat jahiliyah menjadi umat terbaik disebabkan pendidikan mempunyai kelebihan. Pendidikan mempunyai ciri pembentukan pemahaman Islam yang utuh dan menyeluruh, pemeliharaan apa yang telah dipelajarinya, pengembangan atas ilmu yang diperolehnya dan agar tetap pada rel syariah. Hasil dari pendidikan Islam akan membentuk jiwa yang tenang, akal yang cerdas dan fisik yang kuat serta banyak beramal.

Pendidikan Islam berpadu dalam pendidikan ruhiyah, fikriyah (pemahaman/pemikiran) dan amaliyah (aktivitas). Nilai Islam ditanamkan dalam individu membutuhkan tahpan-tahapan selanjutnya dikembangkan kepada pemberdayaan di segala sektor kehidupan manusia. Potensi yang dikembangkan kemudian diarahkan kepada pengaktualan potensi dengan memasuki berbagai bidang kehidupan. (QS. Ali Imran (3) : 103)

Pendidikan yang diajarkan Allah SWT melalui Rasul-Nya bersumber kepada Al Qur’an sebagai rujukan dan pendekatan agar dengan tarbiyah akan membentuk masyarakat yang sadar dan menjadikan Allah sebagai Ilah saja.

Kehidupan mereka akan selamat di dunia dan akhirat. Hasil ilmu yang diperolehnya adalah kenikmatan yang besar, yaitu berupa pengetahuan, harga diri, kekuatan dan persatuan.

Tujuan utama dalam pendidikan Islam adalah agar manusia memiliki gambaran tentang Islam yang jelas, utuh dan menyeluruh.

Interaksi di dalam diri ini memberi pengaruh kepada penampilan, sikap, tingkah laku dan amalnya sehingga menghasilkan akhlaq yang baik. Akhlaq ini perlu dan harus dilatih melalui latihan membaca dan mengkaji Al Qur’an, sholat malam, shoum (puasa) sunnah, berhubungan kepada keluarga dan masyarakat. Semakin sering ia melakukan latihan, maka semakin banyak amalnya dan semakin mudah ia melakukan kebajikan. Selain itu latihan akan menghantarkan dirinya memiliki kebiasaan yang akhirnya menjadi gaya hidup sehari-hari.

Peran Pendidikan Islam dalam Era Globalisasi

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Pendidikan bagi bangsa adalah suatu proses dan juga sistem yang mempunyai tujuan ideal yang diyakini, begitu juga dengan pendidikan bangsa kita, sebagaimana yang tertuang dalam undang-undang sistem pendidikan nasional nomor 2 tahun 1989: Pendidikan nasional bertujuan mencerdaskan kehidupan bangsa dan mengembangkan manusia Indonesia seutuhnya, yaitu manusia yang beriman dan bertaqwa terhadap Tuhan yang maha esa dan berbudi pekerti luhur, memiliki pengetahuan dan ketrampilan, kesehatan jasmani dan rohani, kepribadian dan mandiri,serta bertanggung jawab pada kemsyarakatan dan kebangsaan.

Tujuan pendidikan tersebut juga merupakan tujuan pendidikan Islam, dikarenakan Pendidikan Islam adalah suatu sub sistem dari pendidikan nasional. Dari tujuan diatas terlihat jelas bahwa pendidikan sangat mencita-citakan terbentuknya manusia Indonesia seutuhnya ataupun ‘insan kamil’, yang siap menghadapi segala kemajuan dari segala segi dalam kehidupan ini (baca: globalisasi), tanpa harus kehilangan makna dan tujuan hidup sesungguhnya, yaitu sebagai khalifah di muka bumi ini. Globalisasi merupakan suatu rangkaian proses perubahan sosial, ekonomi, dan budaya, dalam pola kehidupan manusia.

Pesatnya arus perubahan dari segala segi kehidupan telah melahirkan dampak positif – negatif bagi manusia itu sendiri. Kita rasakan ada suatu dinamika kehidupan yang dinamis, mudah, bebas, namun secara negatif dirasakan juga semakin terpuruknya kita; kemorosotan moral, kekerasan, kesadisan, dan kejahatan lainnya yang sering tidak manusiawi, diperparah lagi munculnya ‘budaya’ Machehavilian yaitu menghalalkan segala cara untuk mencapai suatu tujuan. Sementara itu juga dikalangan generasi seringkali fenomena minuman keras, pemakaian obat-obat terlarang, pergaulan bebas, semakin mempertegas arah baru kecendrungan sebagian generasi muda.

Melihat fenomena yang ada seiring dengan modernisasi maka tidak ada pilihan lain kecuali menempatkan pendidikan sebagai wahana pengolahan sumber daya manusia, tidak terkecuali pendidikan Islam. Menurut Prof. Mohd. Athiya El-Abrasyi ada lima hal kenapa pendidikan Islam sangat sentral dalam menunjang perkembangan kehidupan.

Untuk pembentukan akhlak/ moral yang mulia. Disini ditekankan bahwa setiap pelajaran adalah untuk pembentukan akhlak/ moral, setiap guru haruslah memelihara akhlak/moralnya, dan semua komponen yang barada dalam sistem pendidikan haruslah menempatkan akhlak/moral dalam setiap langkahnya.
Persiapan kehidupan dunia dan akhirat. Hal ini dikuatkan oleh sabda Rasulullah SAW: Bekerjalah untuk duniamu seakan-akan engkau akan hidup selama-lamanya, dan bekerjalah untuk akhiratmu seakan-akan engkau akan mati besok.
Persiapan untuk mencari rezeki dan pemeliharaan segi-segi kemanfaatan.
Menumbuhkan roh ilmiah, keinginan mengetahui, dan mengkaji/ megamalkan ilmu yang bermanfaat.
Berperan menciptakan generasi siap pakai (profesional).

Dari rangkaian sejarah juga menyatakan bahwa ayat pertama yang turun pada Nabi Muhammad SAW, selaku nabi akhir zaman adalah ‘IQRA’ artinya ‘bacalah’. Keseluruhan Al Quran dan hadist Rasulullah yang merupakan amalan, ucapan, persetujuannya merupakan sumber-sumber pendidikan Islam dari segi arah, kandungan, dan kaedah.

Maka amalan Nabi SAW sendiri menunjukkan bahwa salah satu faktor yang menjayakan dan menyebarkan ajaran Islam dengan lancar dan berkesan karena beliau sendiri adalah guru dalam artian yang sesungguhnya, guru pada umat manusia dan pengikut-pengikutnya.

Sesungguhnya pendidikan Islam memiliki transmisi yang nyata dalam upaya berperan mengarahkan masyarakat secara berimbang, baik segi intelektual imajinasi, keilmuan, kultural, serta kepribadian. Terbentuknya kepribadian yang baik merupakan cita–cita dan dambaan setiap negara, karena dengan demikian akan terarahnya hidup untuk sebuah pengabdian, dalam mengerakkan diri sendiri, masyarakat untuk berbuat yang bermakna.

Upaya pembentukan kepribadian dalam pendidikan Islam dapat dilalui dalam beberapa aspek.

Pertama, taraf pembiasaan. Taraf ini lebih tepatnya pada masa anak-anak, sebab sejak dini adalah masa yang peka bagi pembentukan kebiasaan. Menurut Zakiah Drajat: Hendaklah setiap pendidik menyadari bahwa dalam pembinaan pribadi anak sangat perlu pembiasaan dan latihan yang cocok/sesuai perkembangan jiwanya.

Kedua, taraf pembentukan pengertian, minat, dan sikap. Dalam masa ini harus diberi pengertian yang tegas mana yang baik – buruk, terpuji – tercela, jujur – biadab, hak – bathil, dalam aktifitas keseharian.

Ketiga, pembentukan kerohanian yang luhur. Pembentukan ini merupakan pembentukan diri sendiri yang berlangsung pada masa dewasa. Taraf ini sesungguhnya sudah bisa membedakan secara jelas dan nyata mana baik dan benar, karena sudah mengetahui dampak dari keduanya.

Dari tinjauan diatas maka pendidikan Islam haruslah mampu berkembang dan meainkan peran terdepan, dan tetap membuka mata terhadap globalisasi dewasa ini, yang selalu menawarkan berbagai pilihan dan perubahan, dan juga dengan segala ragam perkembangan IPTEK.

Watak dari sains dan teknologi tidak pernah statis, namun terus mengalami perubahan sebagai hasil dari riset/penelitian dan pengembangan. Maka peranan dari ilmu pengetahuan dan teknologi akan mengambil posisi yang secara langsung mempengaruhi bukan saja gaya hidup sehari-hari tetapi juga nilai seni moral dan agama.

Pendidikan Islam baik itu yang formal, non-formal, maupun informal haruslah terarah agar lahirnya generasi unggul, yaitu generasi yang intelektual dengan pribadi bermoral, sehingga dengan demikian pendidikan Islam mampu memberikan kontribusi nyata dalam mewujudkan masyarakat madani. Dalam rangka mewujudkan hal tersebut perlu beberapa upaya, antara lain:

Pertama, memantapkan pendidikan Islam baik di rumah,di sekolah, maupun di masyarakat.

Kedua, mengintegrasi antara pendidikan dan pengajaran. Sesungguhnya pada setiap pengajaran terdapat nilai edukatif, misalkan pengajaran matematika mendidik manusia agar berpikir sistematis dan logis, objektif, jujur, ulet, dan tekun. Begitu juga fisikamendidik manusia agar syukur nikmat yang terdapat pada penciptaan-Nya.

Ketiga, adanya tanggung jawab bersama.Pendidikan akhlak bukan hanya tanggung jawab guru agama saja tapi tanggung jawab semua pendidik, orang tua, dan semua elemen masyarakat,tanpa terkecuali pengambil kebijakan di pemerintahan.

Keempat, pendidikan harus menggunakan semua kesempatan, berbagai sarana termasuk teknologi modern, dan dengan teknologi itu pula dapat dijadikan sarana pembentukan akhlak.

Pendidikan Islam harus bergerak cepat, karena globalisasi dengan kemajuan ipteknya tidak mempedulikan kesiapan kita untuk menyambutnya, kita hanya punya satu pilihan segera berbenah dan merapatkan barisan dengan segala pendukung pendidikan. Yang jelas dari beberapa upaya yang dibicarakan, yang terpenting adalah manajemen pendidikan Islam itu sendiri. Manajemen pendidikan Islam dalam penyusunan langkah-langkah juga harus memberi ruang seluas-luasnya pada mereka yang amanah, ikhlas, dan mampu beradaptasi dengan tantangan dunia pendidikan di era globalisasi. Dan tidak memberi ruang bagi generasi yang korup, karena korupsi ini pulalah yang merupakan penyakit masyarakat yang mengakibatkan lemahnya beberapa lembaga pendidikan yang ada, walaupun tidak kesemuanya.

Implikasi Pendidikan Agama bagi Kehidupan Keluarga

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Dalam kaitannya dengan pendidikan anak dalam keluarga, pendidikan agama dapat memberikan implikasi-implikasi sebagai berikut:

Anak memiliki pengetahuan dasar-dasar keagamaan.

Kenyataan membuktikan bahwa anak-anak yang semasa kecilnya terbiasa dengan kehidupan keagamaan dalam keluarga, akan memberikan pengaruh positif terhadap perkembangan kepribadian anak pada fase-fase selanjutnya. Oleh karena itu, sejak dini anak seharusnya dibiasakan dalam praktek-praktek ibadah dalam rumah tangga seperti ikut shalat jamaah bersama dengan orang tua atau ikut serta ke mesjid untuk menjalankan ibadah, mendengarkan khutbah atau ceramah-ceramah keagamaan dan kegiatan religius lainnya. Hal ini sangat penting, sebab anak yang tidak terbiasa dalam keluarganya dengan pengetahuan dan praktek-praktek keagamaan maka setelah dewasa mereka tidak memiliki perhatian terhadap kehidupan keagamaan (Hasbullah, 1999).

Pengetahuan agama dan spiritual termasuk bidang-bidang pendidikan yang harus mendapat perhatian penuh oleh keluarga terhadap anak-anaknya. Pengetahuan agama sangat berarti dalam membangkitkan kekuatan dan kesediaan spritual yang bersifat naluri yang ada pada anak melalui bimbingan agama dan pengalaman ajaran–ajaran agama dan pengamalan ajaran–ajaran agama yang disesuaikan dengan tingkatan usianya, sehingga dapat menolong untuk mendapatkan dasar pengetahuan agama yang berimplikasi pada lahirnya kesadaran bagi anak tersebut untuk menjalankan ajaran agama secara baik dan benar (Hasan langgulung, 1995).

Keluarga memegang peranan penting dalam meletakkan pengetahuan dasar keagaman kepada anak–anaknya. Untuk melaksanakan hal itu, terdapat cara–cara praktis yang harus digunakan untuk menemukan semangat keagamaan pada diri anak, yaitu : (a) memberikan teladan yang baik kepada mereka tentang kekuatan iman kepada Allah dan berpegang teguh kepada ajaran-ajaran agama dalam bentuknya yang sempurna dalam waktu tertentu, (b) membiasakan mereka melaksanakan syiar-syiar agama semenjak kecil sehingga pelaksanaan itu menjadi kebiasaaan yang mendarah daging, dan mereka melakukannya dengan kemauan sendiri dan merasa tentram sebab mereka melaksanakannya, (c) menyiapkan suasana agama dan spritual yang sesuai di rumah di mana mereka berada, (d) membimbing mereka membaca bacaan-bacaan agama yang berguna dan memikirkan ciptaan-ciptaan Allah dan makhlu-makhluk-nya untuk menjadi bukti kehalusan sistem ciptaan itu dan atas wujud dan keagungan-nya, (e) menggaklakkan mereka turut serta dalam aktivitas-aktivitas agama dan kegiatan-kegiatan keagamaan lainnya dalam berbagai macam bentuk dan cara (Ibid, 1992).

Dirumah, ayah dan ibu mengajarkan dan menanamkan dasar-dasar keagamaan kepada anak-anaknya, termasuk di dalamnya dasar-dasar kehidupan bernegara, berprilaku yang baik dan hubungan-hubungan sosial lainnya. Dengan demikian, sejak dini anak-anak dapat merasakan betapa pentingnya nilai-nilai keagamaan dalam pembentukan kepribadian. Latihan-latihan keagamaan hendaknya dilakukan sedemikian rupa sehingga menumbuhkan perasaan aman dan memiliki rasa iman dan takwa kepada sang pencipta.

Apabila latihan-latihan keagamaan diterapkan pada waktu anak masih kecil dalam keluarga dengan cara yang kaku atau tidak benar, maka ketika menginjak usia dewasa nanti akan cenderung kurang peduli terhadap agama atau kurang merasakan pentingnya agama bagi dirinya. Sebaliknya, semakin banyak si anak mendapatkan latihan-latihan keagamaan sewaktu kecil, maka pada saat ia dewasa akan semakin marasakan kebutuhannya kepada agama (Zakiah Darajat, 1996)

Menurut Umar Hasyim, mempelajari agama di rumah adalah pendidikan yang penting dan akan terasa amat terkesan dan mendalam bagi penghayatan agama oleh keluarga, terutama dalam pembentukan kepribadian agamis anak (Umar Hasyim, 1985).

Keluarga menjadi tempat berlangsungnya sosialisasi yang berfungsi dalam pembentukan kepribadian sebagai makhluk individu, makhluk sosial, makhluk susila dan makhluk keagamaan. Jika anak mengalami atau selalu menyaksikan praktek keagamaan yang baik, teratur dan disiplin dalam rumah tangganya, maka anak akan senang meniru dan menjadikan hal itu sebagai adat kebiasan dalam hidupnya, sehingga akan dapat membentuknya sebagai makhluk yang taat beragama. Dengan demikian, agama tidak hanya dipelajari dan diketahui saja, tetapi juga dihayati dan diamalkan dengan konsisten (Imam Barnadib, 1983).

Keluarga merupakan masyarakat alamiah yang dalam pergaulan dengan anggotanya memiliki ciri spesifik. Disini pendidikan berlangsung dengan sendirinya sesuai dengan tatanan pergaulan yang berlaku di dalamnya. Dasar-dasar pengalaman dapat diberikan melalui rasa kasih sayang dan penuh kecintaan, kebutuhan akan kewibawaan dan nilai-nilai kepatuhan. Justru karena pergaulan yang demikian itu berlangsung dalam hubungan yang bersifat pribadi dan wajar, maka penghayatan terhadapnya mempunyai arti yang amat penting (Zakiah Darajat, 1992) .

Anak memiliki pengetahuan dasar akhlak.

Keluarga merupakan penanaman utama dasar-dasar akhlak bagi anak, yang biasanya bercermin dalam sikap dan prilaku orang tua sebagai teladan yang dapat dicontoh anak. Dalam hubungan ini, Ki Hajar Dewantara menyatakan bahwa rasa cinta, rasa bersatu dan lain-lain perasaan dan keadaan jiwa yang pada umumnya sangat berfaedah untuk berlangsungnya pendidikan, teristimewa pendidikan budi pekerti, terdapat dalam kehidupan keluarga dengan sifat yang kuat dan murni, sehingga pusat-pusat pendidikan lainnya tidak dapat menyamainya (Suwarno, 1985).

Tampak jelas bahwa tingkah laku, cara berbuat dan berbicara akan ditiru oleh anak. Dengan teladan ini, melahirkan gejala identifikasi positif, yakni penyamaan diri dengan orang yang ditirunya. Perlu disadari bahwa sebagai tugas utama dari keluarga bagi pendidikan anak ialah peletak dasar bagi pendidikan anak ialah peletak dasar bagi pendidikan akhlak dan pandangan hidup keagamaan. Sifat dan tabiat anak sebagian besar diambil dari kedua orang tuanya dan dari anggota keluarga lainnya (Khursid Ahmad, 1986).

Pendidikan agama sangat terkait dengan pendidikan akhlak. Tidak berlebihan jika dikatakan bahwa pendidikan akhlak dalam pengertian islam adalah bagian yang tidak dapat dipisahkan dari pendidikan agama. Hal tersebut karena agama selalu menjadi parameter, sehingga yang baik adalah yang dianggap baik oleh agama dan yang buruk adalah yang dianggap buruk oleh agama. Oleh sebab itu, tujuan tertinggi pendidikan islam adalah mendidik jiwa dan akhlak (M. Arifin, 1996).

Keluarga adalah sekolah tempat putra putri belajar. Dari sana mereka mempelajari sifat-sifat mulia, sifat kesetiaan, kasih sayang, gairah (kecemburuan positif) dan sebagainya. Dari kehidupan keluarga, seorang ayah atau suami memupuk sifat keberanian dan keuletan dalam upaya membela sanak keluarga dan membahagiakan mereka pada saat hidup dan setelah kematiannya (M. Quraish Shihab, 1997). Keluarga adalah unit terkecil yang menjadi pendukung dan pembangkit lahirnya bangsa dan masyarakat.

Dari segi pendidikan, keluarga memegang peranan yang sangat penting untuk melanjutkan dan mengembangkan sosial budaya yang telah diajarkan kepada anak. Dianggap bahwa kejadian shari-hari dalam kehidupan keluarga, anak-anak harus mempelajari kebenaran dan peraturan-peraturan yang ada, menghormati hak dan perasan orang lain, menghindari pergaulan yang kurang baik dan lain sebagainya (Koestoer Partowisastro, 1983). Pada setiap anak, sebagian besar tingkah lakunya diberi corak oleh tradisi kebudayaan serta kepercayaan keluarga. Hanya saja hal ini belum tentu dapat dipastikan, karena adanya gejala bosan terhadap tradisi lama.

Dasar-dasar kelakuan anak tertanam sejak dini dalam keluarga, sikap hidup serta kebiasaan. Bagaimana pun adanya pengaruh luar, pengaruh keluarga tetap terkesan pada anak karena di dalam keluargalah anak itu hidup dan menghabiskan waktunya. Lingkungan keluarga harus merasa bertanggungjawab atas kelakuan, pembentukan watak, kesehatan jasmani dan rohani (mental) (Sutari Imam Bernadib, 1995).

Jadi penerapan pendidikan keluarga, khususnya dalam pendidikan, akhlak harus dibina dari kecil dengan pembiasaan-pembiasaan dan contoh teladan dari keluarga terutama kedua orang tua. Dengan demikian anak akan memiliki pengetahuan tentang dasar-dasar akhlak.

Anak memiliki pengetahuan dasar sosial.

Anak adalah generasi penerus yang di masa depannya akan menjadi anggota masyarakat secara penuh dan mandiri. Oleh karena itu seorang anak sejak kecil harus sudah mulai belajar bermasyarakat, agar nantinya dia dapat tumbuh dan berkembang menjadi manusia yang dapat menjalankan fungsi-fungsi sosialnya. Orang tua harus menyadari bahwa dirinya merupakan lapisan mikro dari masyarakat, sehingga sejak awal orang tua sudah menyiapkan anaknya untuk mengadakan hubungan sosial yang di dalamnya akan terjadi proses saling mempengaruhi satu sama lain.

Keluarga merupakan lingkungan sosial yang pertama dikenalkan kepada anak, atau dapat dikatakan bahwa seorang anak itu mengenal hubungan sosial pertama-tama dalam lingkungan keluarga. Adanya interaksi anggota keluarga yang satu dengan keluarga yang lain menyebabkan seorang anak menyadari akan dirinya bahwa ia berfungsi sebagai individu dan juga sebagai makhluk sosial. Sebagai individu, ia harus memenuhi segala kebutuhan hidupnya demi untuk kelangsungan hidupnya di dunia ini. Sedangkan sebagai makhluk sosial, ia menyesuaikan diri dengan kehidupan bersama yaitu saling tolong-menolong dan mempelajari adat-istiadat yang berlaku dalam masyarakat. Dengan demikian, perkembangan seorang anak dalam keluarga sangat ditentukan oleh kondisi keluarga dan pengalaman-pengalaman yang dimiliki oleh orang tuanya sehingga, di dalam kehidupan bermasyarakat akan kita jumpai bahwa perkembangan anak yang satu dengan yang lain akan berbeda-beda (Abu ahmadi, 1997).

Kehidupan keluarga dibangun atas hubungan-hubungan sosial yang diatasnya terletak tanggung jawab penting terhadap orang perorang dan terhadap masyarakat umum. Mengingat pentingnya kehidupan keluarga dalam masyarakat sehari-hari, maka para pemikir dan filosof zaman klasik telah merencanakan dan menggambarkan segala sesuatu yang dapat menunjang keberhasilan dan kelangsungan keluarga itu. Perhatian para pemikir tentang pangaturan kehidupan masyarakat sangat memprioritaskan kepada pengenalan akan pentingnya keluarga karena ia merupakan inti dan unsur pertama dalam masyarakat (Mustafa Fahmi, 1983).

Lingkungan sosial yang pertama bagi anak ialah rumah. Di sanalah terdapat hubungan yang pertama antara anak dengan orang-orang yang mengurusnya. Hubungan diwujudkan dengan air muka, gerak-gerik dan suara. Karena hubungan ini, anak belajar memahami gerak-gerik dan air muka orang lain. Hal ini penting sekali artinya untuk perkembangan selanjutnya. Air muka dan gerak-gerik itu memegang peranan penting dalam hubungan sosial. Kemudian alat hubungan kedua yang penting yang mula-mula dipelajari di rumah adalah bahasa. Dengan bahasa, anak itu mendapat hubungan yang lebih baik dengan orang-orang yang serumah dengannya. Sebaliknya anak dapat pula berkata yang tidak senonoh atau mencaci maki dengan menggunakan bahasa pula.

Hal yang penting diketahui bahwa lingkungan keluarga itu akan membawa perkembangan perasaan sosial yang pertama misalnya, perasaan simpati yaitu suatu usaha untuk menyesuaikan diri dengan perasaan orang lain. Anak-anak itu merasa simpati kepada orang dewasa dan juga kepada orang yang mengurus mereka. Dari rasa simpati itu tumbuhlah kelak pada anak-anak itu rasa cinta terhadap orang tua dan kakak-kakaknya. Demikian pula, perasaan simpati itu menjadi dasar untuk perasaan cinta terhadap sesama manusia. Di samping itu, lingkungan keluarga dapat memberi suatu tanda peradaban yang tertentu kepada sekalian anggotanya. Dari caranya bercakap-cakap, berpakaian, bergaul dengan orang lain, dapat kita kenal pertama kali dalam lingkungan keluarga. Lingkungan keluarga sangat mempengaruhi perasaan sosial anak selanjutnya.

Sebagai akibat dari pengalaman sosialnya, anak yang sedang berkembang menerima sejumlah besar ilmu tentang dunia dan bagaimana dunia beroperasi. Ia juga akan mengembangkan nilai-nilai tentang bagaimana ia harus berinteraksi dengan dunia itu. Pendidikan informal adalah semua pengajaran dan pelajaran yang dilakukan atau dialami manusia sepanjang hidupnya (D.F Swiff, 1989).

Dengan demikian, terlihat betapa besar tanggung jawab orang tua terhadap anak. Bagi seorang anak, keluarga merupakan persekutuan hidup pada lingkungan keluarga tempat di mana ia menjadi pribadi atau diri sendiri. Selain itu, keluarga juga merupakan wadah bagi anak dalam konteks proses belajarnya untuk mengembangkan dan membentuk diri dan fungsi sosialnya. Di samping itu, keluarga merupakan tempat belajar bagi anak dalam segala sikap untuk berbakti kepada Tuhan sebagai perwujudan hidup yang tertinggi.

Referensi

Ahmad, Khursid. 1986. Family Life in Islam, diterjemahkan oleh Soetomo dengan judul Keluarga Muslim (Cetakan Pertama). Bandung: Risalah.

Ahmadi, Abu dan Nur Uhbiyati. 1991 Ilmu Pendidikan (Cetakan Pertama). Jakarta: Rineka Cipta.

Arifin, M. 1996. Ilmu Pendidikan Islam: Suatu Tinjauan Teoritis dan Praktis Berdasarkan Pendekatan Interdisipliner (Cetakan Keempat). Jakarta: Bumi Aksara.

Barnadib, Imam. 1983. Pemikiran Tentang Pendidikan Baru. Yogyakarta: Andi Offset.

------------. Imam. 1995. Pengantar Ilmu Pendidikan Sistematis (Cetakan kelima belas). Yogyakarta: Andi Offset.

Daradjat, Zakiah. 1996. Ilmu Jiwa Agama (Cetakan Kelima belas). Jakarta: Bulan Bintang.

Fahmi, Mustafa. 1983. Penyesuaian Diri: Lapangan Implementasi Dari Penyesuaian Diri (Cetakan Pertama). Jakarta: Bulan Bintang.

Hasbullah. 1999. Dasar-dasar Ilmu Pendidikan (Cetakan Pertama). Jakarta: Raja Grafindo Persada.

Hasyim, Umar. 1985. Cara Mendidik Anak dalam Islam, Seri II. Surabaya: Bina Ilmu.

Langgulung, Hasan. 1995. Manusia dan Pendidikan: Suatu Analisa Psikologi dan Pendidikan. (Cetakan Ketiga). Jakarta: Al-Husna Zikra, 1995.

Partowisastro, Koestoer. 1983. Dinamika dalam Psikologi Anak (Jilid I Cetakan Pertama). Jakarta: Erlangga.

Shihab, M. Quraish. 1997. Membumikan al-Qur’an (Cetakan Kedua). Bandung: Mizan.

Suwarno. 1985. Pengantar Umum Pendidikan. Jakarta: Aksara Baru.

Swiff, D.F. 1989. The Sociology of Education: Introductory Analitycal Perpectives, diterjemahkan oleh Panuti Sudjiman dan Greta Librata dengan judul Sosiologi Pendidikan: Penrspektif Pendahuluan yang Analitis. Jakarta: Bharata Niaga Media.

(Main Source: http://202.152.33.84/index.php?option=com_content&task=view&id=14948&Itemid=46)

Lingkungan Keluarga dan Pendidikan Agama

2008-09-18T06:30:00.006-07:00

Pendidikan agama merupakan pendidikan dasar yang harus diberikan kepada anak sejak dini ketika masih muda. Hal tersebut mengingat bahwa pribadi anak pada usia kanak-kanak masih muda untuk dibentuk dan anak didik masih banyak berada di bawah pengaruh lingkungan rumah tangga. Mengingat arti strategis lembaga keluarga tersebut, maka pendidikan agama yang merupakan pendidikan dasar itu harus dimulai dari rumah tangga oleh orang tua.

Pendidikan agama dan spiritual termasuk bidang-bidang pendidikan yang harus mendapat perhatian penuh oleh keluarga terhadap anak-anaknya. Pendidikan agama dan spiritual ini berarti membangkitkan kekuatan dan kesediaan spiritual yang bersifat naluri yang ada pada kanak-kanak. Demikian pula, memberikan kepada anak bekal pengetahuan agama dan nilai-nilai budaya Islam yang sesuai dengan umurnya sehingga dapat menolongnya kepada pengembangan sikap agama yang betul.

Inti pendidikan agama sesungguhnya adalah penanaman iman kedalam jiwa anak didik, dan untuk pelaksanaan hal itu secara maksimal hanya dapat dilaksanakan dalam rumah tangga. Harun Nasution menyebutkan bahwa pendidikan agama, dalam arti pendidikan dasar dan konsep Islam adalah pendidikan moral. Pendidikan budi pekerti luhur yang berdasarkan agama inilah yang harus dimulai oleh ibu-bapak di lingkungan rumah tangga. Disinilah harus dimulai pembinaan kebiasaan-kebiasaan yang baik dalam diri anak didik. Lingkungan rumah tanggalah yang dapat membina pendidikan ini, karena anak yang berusia muda dan kecil itu lebih banyak berada di lingkungan rumah tangga daripada di luar (Harun Nasution, 1995).

Tugas lingkungan rumah dalam hal pendidikan moral itu penting sekali, bukan hanya karena usia kecil dan muda anak didik serta besarnya pengaruh rumah tangga, tetapi karena pendidikan moral dalam sistem pendidikan kita pada umumnya belum mendapatkan tempat yang sewajarnya. Pendidikan formal di Indonesia masih lebih banyak mengambil bentuk pengisian otak anak didik dalam pengetahuan-pengetahuan yang diperlukan untuk masa depannya, sehingga penanaman nilai-nilai moral belum menjadi skala prioritas. Oleh sebab itu, tugas ini lebih banyak dibebankan pada keluarga atau rumah tangga. Jika rumah tangga tidak menjalankan tugas tersebut sebagaimana mestinya, maka moral dalam masyarakat kita akan menghadapi krisis.

Dari segi kegunaan, pendidikan agama dalam rumah tangga berfungsi sebagai berikut: pertama, penanaman nilai dalam arti pandangan hidup yang kelak mewarnai perkembangan jasmani dan akalnya, kedua, penanaman sikap yang kelak menjadi basis dalam menghargai guru dan pengetahuan di sekolah (Ahmad Tafsir, 1994).

Bagaimanapun sederhananya pendidikan agama yang diberikan di rumah, itu akan berguna bagi anak dalam memberi nilai pada teori-teori pengetahuan yang kelak akan diterimanya di sekolah. Inilah tujuan atau kegunaan pertama pendidikan agama dalam rumah tangga.

Oleh karena itu, peranan pendidikan (khususnya pendidikan agama) memainkan peranan pokok yang sepatutnya dijalankan oleh setiap keluarga terhadap anggota-anggotanya. Lembaga-lembaga lain dalam masyarakat, seperti lembaga politik, ekonomi dan lain-lain, tidak dapat memegang dan menggantikan peranan ini. Lembaga-lembaga lain mungkin dapat membantu keluarga dalam tindakan pendidikan, akan tetapi tidak berarti dapat menggantikannya, kecuali dalam keadaan-keadaan luar biasa (Hasan Langgulung, 1995).

Barangkali ada orang yang sering berbicara tentang pendidikan sementara pandangannya tertuju secara khusus kepada sekolah. Pendidikan lebih luas dari sekedar sekolah. Memang sekolah merupakan suatu lembaga yang mengkhususkan diri untuk kegiatan pendidikan, namun tidak dipungkiri bahwa sekolah menerima anak setelah anak ini melalui berbagai pengalaman dan memperoleh banyak pola tingkah laku dan keterampilan dalam rumah tangga.

Dalam kehidupan masyarakat primitif, keluarga menjalankan proses pengembangan sosial anak dengan memperkenalkan berbagai keterampilan, kebiasaan dan nilai-nilai moral yang berlaku dalam kehidupan komunitas. Karena kehidupan masyarakat primitif masih sederhana, baik dalam anasir-anasir maupun isinya, maka pola-pola pendidikannya pun masih sangat sederhana. Sejalan dengan perkembangan sejarah dan kompleknya kehidupan, terjadi perubahan besar terhadap masyarakat. Implikasinya, anak-anak mengalami kesulitan untuk belajar dengan sekedar meniru. Demikian pula, orang tua sudah mengalami kesulitan untuk tetap tinggal bercengkrama bersama anak-anaknya sepanjang hari. Dari situ muncul kebutuhan akan suatu lembaga khusus yang membantu keluarga dalam mendidik anak-anak dan memelihara kelangsungan hidup komunitas (Hery Nur Aly, 2000).

Demikianlah, keluarga pernah dan masih tetap merupakan tempat pendidikan pertama, tempat anak berinteraksi dan menerima kehidupan emosional. Individu dewasa ini menghadapi arus informasi dan budaya modern yang mesti disikapi. Kesalahan utama yang dilakukan budaya modern yang berpijak pada budaya barat adalah lahirnya pandangan bahwa segala yang bersumber dari barat diserap dan dianggap sebagai ciri kemodernan (Akbar S Ashmed, 1993). Akibatnya, penyerapan secara membabi buta terhadap cara pandang seperti itu menyebabkan generasi-generasi muda (remaja) terjerumus ke dalam berbagai bentuk penyimpangan dan kenakalan yang tidak dapat ditolerir secara agamis.

Referensi

Ahmed, Akbar S. 1993. Post Modernisme and Islam; Predicement and Promise, terjemahan Bahasa Indonesia dengan judul Posmodernisme; Bahaya dan Harapan Bagi Islam. Bandung: Mizan.

Aly, Hery Noer dan H. Munzier, S. 2000. Watak Pendidikan Islam (Cetakan Pertama). Jakarta: Friska Agung Insani.

Langgulung, Hasan. 1995. Manusia dan Pendidikan: Suatu Analisa Psikologi dan Pendidikan. (Cetakan Ketiga). Jakarta: Al-Husna Zikra, 1995.

Nasution, Harun. 1995. Islam Rasional Gagasan dan Pemikiran. Jakarta: Mizan.

Tafsir, Ahmad. 1994. Ilmu Pendidikan dalam Perspektif Islam. Bandung: Remadja Rosdakarya.

Prinsip Dasar Pendidikan

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Pendidikan Agama yang diutamakan sehingga akan melahirkan insan yang IMTAQ (Iman dan Taqwa)
Pendidikan harus berwawasan IPTEK (Ilmu Pangetahuan jo Teknologi)
Pendidikan Akhlak, moral dan etika harus dimasukkan ke kurikulum, karano awak kini alah banyak yang krisis moral, etika dan Akhlak.
Pendidikan berorientasi kepada KOMPENTENSI dan KAPASITAS.
Pendidikan berwawasan lingkungan harus diterapkan sejak dini, untuk memberikan pembelajaran dan perkenalan pada warisan memelihara lingkungan hidup.
Pendidikan harus menanamkan rasa persaudaraan, rasa saling berbagi antar sesama, menggalakkan rasa gotong royong dan kerjasama.
Pendidikan jangan teralalu pada pendekatan BISNIS, sehingga kalau bisnis yang diutamokan, maka KUALITAS akan tereliminasi.

Prinsip Pendidikan Akhlak Yang Efektif

2008-09-18T06:30:00.003-07:00

Mempromosikan nilai-nilai dasar etika sebagai dasar karakter yang baik
Mendefinisikan karakter secara komprehensif supaya mencakup pemikiran, perasaan, dan perilaku
Menggunakan pendekatan yang komprehensif, tajam, dan proaktif untuk membangun karakter
Menciptakan komitas sekolah yang peduli/penuh perhatian
Memberi kesempatan kepada siswa untuk mempraktekan akhlak (moral action)
Cakupan kurikulum akademik yang bermakna dan menantang yang menghargai semua pelajar, membangun karakter mereka, dan membantu mereka untuk sukses.
Mengupayakan pemeliharaan motivasi diri para siswa
Memfungsikan staf sekolah sebagai komunitas moral dan komunitas belajar yang berbagi tanggung jawab untuk pendidikan karakter dan upayakan untuk setia pada nilai inti yang sama yang membimbing pendidikan siswa
Memelihara kepemimpinan moral dan dukungan yang luas dalam inisiatif pendidikan karakter
Memfungsikan keluarga dan anggota komunitas sebagai mitra dalam mengupayakan pembangunan karakter
Mengevaluasi karakter sekolah, fungsi staf sekolah sebagai pendidik karakter, dan jangkauan siswa dalan manifestasi karakater yang baik.

Pendidikan Akhlak: Antara Islam Dan Globalisasi

2008-09-18T06:30:00.002-07:00

Kelangsungan hidup dari generasi ke generasi merupakan sebuah mata rantai yang akan silih berganti dalam mengarungi kehidupan. Akhlak dalam skala individu tidaklah dapat dibendung ke ikut sertaannya dalam mempengaruhi majunya sebuah umat. Maka pembentukkan akhlak masing-masing individu merupakan kebutuhan yang sangat mendesak.

Jika dilihat dari sudut pandang agama dan peradaban manapun, tekanan terhadap pendidikan akhlak adalah titik paling penting dalam rangka menjaga kestabilitasan hidup sesama manusia dan penduduk bumi. Akhlak adalah merupakan bagian dari identitas sebuah umat. Sudah barang tentu masing-masing mempunyai parameter serta standar khusus dalam menerapkan sistem akhlak dalam kehidupan. Apabila nilai-nilai akhlak hilang, maka akan hilang nilai-nilai keindahan dan kemuliaan di tubuh umat. Tidak terlihat diantara individu sebuah keharmonisan dan keindahan dalam hidup, yang ada hanya saling sikut, baku hantam, menelan yang kecil serta menjadi penguasa kala power itu lebih dari pada yang lainnya.

Islam menganjurkan kepada umatnya untuk selalu menghiasi dengan akhlak yang baik. Bukan menganjurkan kepada perbuatan yang nista dan berakhlak bejat. Sungguh bukan merupakan keasingan bagi umatnya tatkala anjuran ini di junjung tinggi, tapi sayangnya masih banyak dari umatnya mengabaikannya, lagi mendustainya.

Bila melihat dari pada tujuan atau target pendidikan akhlak dari globalisasi adalah menyiapkan individu-individu untuk hidup dan berinteraksi dengan lainnya dan menikmati kehidupan di dunia saja. Adapun tujuan pendidikan akhlak dari Islam adalah lebih jauh dari itu yaitu merealisasikan individu-individu untuk hidup dan berinteraksi dengan lainnya secara terhormat, sekaligus merealisasikan keridhoan Allah untuk menggapai di akhirat dengan tenang memasuki surganya.

Tidak diragukan lagi bahwa pendidikan akhlak mempunyai pendukung dan penopang sebagai barometer penilaian baik dan buruk. Sudah barang tentu penopang tersebut terangkum dalam kaidah-kaidah dan ketetapan untuk mengartikan makna baik dan buruk. Sebagaimana juga dalam membatasi atas ganjaran bagi yang melakukan kebaikan dan keburukan.

Dalam Islam tidak diragukan lagi, bahwa kaidah serta batasan dalam mengerjakan baik dan buruk telah tertera dalam nash-nash syariah (quran dan hadits). Sementara di luar Islam mereka meletakkan system penilaian baik dan buruk berdasarkan kepada kaidah (qowaid), sistem, kebiasan-kebiasaan di sekeliling mereka yang mana kemungkinan terdapat sebuah keniscayaan antara benar dan salah. Karena dilihat keterbatasan manusia.

Di dalam kaidah akhlak ada istilah dawafi (dorongan) dan mawani (larangan). Dawafi merupakan sebuah daya dorong bagi setiap individu untuk melaksanakan ahklak dengan baik dan benar. Islam telah menekankan hal ini dalam pendidikannya dengan jelas dan gamblang, sebagaimana meminta keridhoan Allah dalam rangka menggapai surganya. Ketika nabi ditanya tentang banyaknya manusia yang masuk surga, maka nabi menjawab "Taqwa kepada Allah dan akhlak yang bagus". Mawani adalah perkara yang membuat setiap individu terlarang untuk melakukan akhlak yang buruk.

Penopang berikut dari pendidikan akhlak adalah adanya contoh teladan yang ideal. Contoh tersebut sudah ada dalam Islam sebagaimana di lakukan oleh nabi Muhammad. Walaupun tidak hidup orangnya, tapi gambaran jelas tentang akhlak telah tercatat dalam quran dan hadist. Umat yang tidak mempercayai kenabian Muhammad maka mereka tidak memiliki keteladan mendunia didalam sektor ini.

Penopang selanjutnya adalah cocok dengan fitrah manusia. Globalisasi tidak dapat mewakili akan hal ini. Terlihat di dunia sekarang banyak akhlak-akhlak terjadi penyalah gunaan sehingga tidak sesuai dengan fitrah manusia. Akan tetapi tarbiyah (pendidikan) akhlak yang dibangun oleh Islam selamanya tidak akan bertentangan dengan fitrah manusia.

Jadi tarbiyah akhlak Islam merupakan pendidikan yang memeliki syarat-syarat penopang yang mendunia dan tujuan yang mulia. Sudah semestinya Islam memimping dunia, tapi kapan?

Setelah mengetahui hal itu, muslimin mempunyai visi dalam menjunjung nilai akhlak Islami dalam realita kehidupannya. Bukan mereka malah mengajak kepada perkataan tapi dalam pelaksanaan adalah nihil belaka. Muslim bukan "No Action Talking Only" (NATO) tapi "Ibda' bi nafsika wad'u ghoirok" (Mulai dari diri sendiri dan ajak yang lain).

Science and Technology

2008-09-13T09:48:00.005-07:00

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