Aslan, Aslan (2019) Pergeseran Nilai Di Masyarakat Perbatasan (Studi tentang Pendidikan dan Perubahan Sosial di Desa Temajuk Kalimantan Barat). Disertasi, Pasca Sarjana.

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ABSTRAK

Aslan: 503520075, A Shifting Value in Border Community Members (A Study of Education and Changes in Temajuk Village, West Kalimantan), Supervisor I: Prof. Dr. H. Mujiburrahman, S.Ag, MA, Supervisor II: Dr. Wahyudin, M.Si, at Undergraduated Program of Antasari State Islamic University Banjarmasin, (2018). Keywords: social change, shifting value, education, community, border The border community members are the people who live at the boundary between two countries, and they are always known as least developed, frontier, outermost district and also lack in attention of their development from the central and regional governments, as experienced by Temajuk Village which is border of Telok Melano Malaysia. However, as the time goes by, the government has noticed Temajuk Village, so that the identity possessed by the Temajuk people from their underdevelopment and limitationhas changed drastically, but the changes also havesome positive and negative impacts on the Temajuk community. The focuses of this study were; social change, shifting value, value of education and education of value. This study used a qualitative approach using field research. Data collection techniques were observation, interview and documentation. The findings of this study were: First, the social changes that took place in the Temajuk community were originated from somePaloh community members who had exploration in 1980 in Temajukfor seeing the existence of communists living in Temajuk from 1965-1979 and making residents, but they only managed to become residents in 1983. Starting from this year, it was followed by other changes that could not be separated from the development of both educational departments, health departments, religious departments, police departments, information departments, transportation technology, communication, road infrastructure, tourism and other ongoing changes. Every change experienced by the Temajuk community members would be followed by other changes including culture, economics and politics. Second, the shift in values that occurred in the Temajuk community began with encounters, contestations and preferences (values). The old values of local beliefs and culture experienced a shift when the Temajuk community members were confronted with modernization which changed the behavior of some Temajuk people who tended to be materialistic and hedonistic. Third, the value of education and education of value in family, school and community. (a) In the family, the value of formal education provided by parents had differences. On the one hand, some parents brought high attention to their children's formal education but with the goaltobecome a police, a soldier and other civil servants. As the opposite, some parents consider it was unimportant. Meanwhile, education of valuewas more dominated by materialism, so that the values of aqeedah, worship and morals were only found in certain children in Temajuk. (b) In the school, the education of aqeedah, worships and moral values were only taught through the curriculum from the school's scope without the support from school environment or the moment after students returned from school or in school holidays, the teacher's tasks and responsibilities were passed to the parents. (c) In the community, (1) The Pokdarwis Institution (Tourism Awareness Group) taught religious and moral values to the Temajuk community members especially to deal with the conflicted culture from foreign tourists and people from outside. However, this community had obstacles when the foreign tourists did not enter through this institution, as the result foreign tourists brought their own culture in Temajuk without any control from Pokdarwis members. (2) The Tabligh Jama'at Institutiontaught the religious values, worships and morals after each Fardhu prayer using the holy book called Fadilah Amal, teenagers and jaulah or khuruj, but this also gotobstacles because most people did not like this institution because of the Jaulahritual which was considered by the Temajuk community as a cult. (3) The Childhood Education for Quran (TPA) Institution only taught religious values from reciting the Quran without other valueeducations, because it considered that the teacher had already given the education at school.

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