ANALYSIS OF EDUCATIONAL POLICY AND ITS IMPLEMENTATION ON THE AUTONOMOUS TERRITORY OF THE MORO NATION: CHALLENGES AND TRANSFORMATION

EDUSOSHUM Journal of Islamic Education and Social Humanities Vol. 3, No. 2, August 2023, pp. 67-74 ISSN 2776-5229 1 67 ANALYSIS OF EDUCATIONAL POLICY AND ITS IMPLEMENTATION ON THE AUTONOMOUS TERRITORY OF THE MORO NATION: CHALLENGES AND TRANSFORMATION Roni Putra Universitas Islam Negeri Sultan Syarif Kasim ARTICLE INFO ABSTRACT Article history Received 24 May, 2023 Revisied 28 October, 2023 Accepted 28 October 2023 Keywords: Educational policy, autonomus territoty, moro nation The Philippine government's education policy has not been able to run as expected because it has been responded to differently by the Muslim community, thus having an impact on the education system in the Philippines. This situation reflects the dynamics of interests in different directions between the government and society. Therefore, this article will identify education policies and their implementation in the Bangsa Moro autonomous region. The purpose of this article is to analyze educational policies for the Muslim community in Moro. This writing uses the literature review method, which tells about reviews, summaries and written thoughts about various library sources. The Philippines began to accommodate madrasa educational institutions in their national education system. The results of the research show that the educational policy that is implemented is based on a combination of knowledge and cultural integration in society. This combination requires educators to present Islamic education that is integrated and close to students' lives. 1. INTRODUCTION Muslims in the Philippines are a minority living among a majority of Christians and led by a government that adheres to Christianity. Muslims only constitute 5.1% of the total population. Islamic education arrived in the southern Philippines with Islam itself sometime in the late 13th or early 14th century. Over the next two hundred years, it spread throughout the southern islands of Mindanao and the Sulu Archipelago (Majul, 1999). Responses to Filipino Muslims' long struggle for educational equity, for now, remain at the level of policy statements. Its effective implementation faces challenges beyond the poverty, inadequate funding, and bureaucratic malaise that hamper most efforts to reform Philippine education. For example, the primary motive behind the century-long policy of integration through education was the threat to national unity inherent in the diversity of Filipino society. This became a national security issue as a result of the Muslim secessionist movement in Mindanao. A state policy that recognizes the need to consider Islamic education and its culture for Muslims as part of Filipino culture. For this reason, the Philippine government, for example, established the National Integration Council, the Institute of Islamic Studies under the University of the Philippines, EDUSOSHUM Journal of Islamic Education and Social Humanities Vol. 3 No. 2, August 2023, pp. 67-74 ISSN 2776-5229 3 the MSU-Sharia Center, the King Faisal Center for Islamic Research and Studies, the Muslim Personal Law Act, the establishment of the Sharia Court as part of national law (Abdulkarim, K. A. & Suud, 2020). Among the steps taken by the government to advance Islamic education for Muslims is the issuance of Letter of Instruction No. 71-A which allows and authorizes Arabic as the language of instruction in schools and districts in the Philippines, and LOI-1221, which recognizes the accreditation and integration of madrassas into the Philippine education system. The country's constitution separates religion and the state. In this research the main focus is education policy and its implementation in the Bangsa Moro autonomous region. Madrasas are Islamic schools that teach Arabic and Islamic studies, especially Al-Quran reading and Arabic. It is seen not only as an institution of learning, but also a symbol of Islam. It was considered an appropriate place to acquire knowledge in Arabic and Islamic religious teachings (Rodriguez, 1993). An even more important policy is the granting of Regional Autonomy for Muslim Mindanao (Autonomous Region of Muslim Mindanao). It states that "Regional governments must establish, maintain and support as a top priority a complete and integrated quality education system and adopt an educational framework that is meaningful, relevant and responsive to the needs, and aspirations of the people of the region." (Abdulkarim, K.A. & Suud, 2020). Mindanao Muslim Law no. 14 regulates the accreditation of madrasas in the regional education system so that madrasas are supported to become part of national education standards. In addition, other regional regulations have been implemented, seminars and conferences have been held. Task forces and councils have been formed to accommodate and strengthen madrasas by recognizing their contribution to the Muslim community and the nation. However, the question that arises is how serious the government is in establishing these programs, considering that their implementation has been long delayed. Some of these programs have been out and about technically in effect for years without any administrative tools to enforce them. Various studies have been conducted on Islamic education in Mindanao (Abdulkarim, K.A. & Suud, 2020). Research reveals that despite concerted government efforts to introduce educational programs in Muslim Mindanao, little improvement has been made in nearly two decades. This raises the possibility that the Islamization of public education in the Philippines is essentially a bet that lowering the dividing wall between mosques and the state in the Philippines will create a space in which more moderate Muslim voices can articulate viable educational alternatives to assimilatory and alienating educational practices. a past that has contributed to conflict in the country. This makes it an experiment worth looking into for the insights it might offer into the challenges of providing education to minority Muslim communities in other diverse societies. Wandha Audia Maghfirah (Productive Zakat Program Renewal Model) 68 EDUSOSHUM Journal of Islamic Education and Social Humanities Vol. 3 No. 2, August 2023, pp. 67-74 ISSN 2776-5229 3 2. METHODS This writing uses the literature review method. Literature reviews contain reviews, summaries and written thoughts about several library sources (which can be articles, books, slides, information, the internet, etc.), about the topics discussed. Good literature must be relevant, up-to-date and adequate. There are five steps in using a literature review, namely: searching for relevant literature, selecting specific sources, identifying article details, creating an outline and compiling a literature review. The basis for writing is sources and literature, both international and national. Data collection techniques are carried out by collecting books, literature articles, journals and others that are relevant to the author's title. Afte (...truncated)