Rethinking Schooling for the 21st Century

Indonesia is a vast archipelagic country with a large and diverse population,
comprising numerous ethnic, religious and linguistic groups. The state
promotes a unifying national ideology that attempts to accommodate this social
diversity, comprising the ideals of Pancasila (Five Principles, one of which is
The Unity of Indonesia) and Bhineka Tunggal Ika (Unity in Diversity). However,
Indonesia has in the past experienced ethno-religious conflicts, involving
minority and secessionist groups, which have only recently been resolved. 56 The
Education Law No. 20 promotes nationalism and the national identity, as well
as peace, democracy, gender equality, non-corruption, and non-discrimination.
Indonesian educational documents mention concepts such as critical thinking
and interconnectedness, but these are framed in terms of state-determined
and largely economic pursuits. For example, the aim of the revised curriculum
as stated in the Law is to ‘prepare Indonesian citizens to have the ability to live
as individuals and citizens who are faithful to God Almighty, productive, creative,
innovative, and affective and able to contribute to the society, nation, state,
and world civilization’ 57 (p. 7). The concept of learning to live together, which
converges with Pancasila and is potentially applicable to dealing with minority
issues, does not feature among the officially-mandated goals of schooling
(Hauschild, 2013).
Viet Nam is also characterised by considerable ethno-linguistic and religious
diversity. Ethnically, the largest group is the Viet (Kinh) people, followed by the
Tay, Thai, Muong, Khmer (ethnic Cambodian), Hoa (ethnic Chinese), Hmong,
Nung, and other minorities. While more than half the population are Buddhists,
Catholicism is growing in popularity, followed by the Cao Dai and Hoa Hao
faiths (United States, 2015). Religious groups are registered with and regulated
by the government. Reflecting the enduring influence of Confucian ideas, the
curriculum features a strong focus on hong (ethics) as well as technical expertise;
classrooms often display the classical slogan, tien hoc le, hau hoc van (‘First
Study Rites, then Study Literature’) (Marr, 1997, pp. 329-331). Still influential
in the education system are the five teachings of ‘Uncle Ho’ (Ho Chi Minh, the
recognised founding father of independent Viet Nam), which exhort students
to love the country and to study well (Hoan, 2006). The secondary curriculum
framework urges students ‘to love the country, to be proud of and protecting the
valuable traditions of the nation’ 58 (p. 765). Vietnamese culture is both diverse
and characterised by transnational legacies linking it strongly to China as well
as to neighbouring Indochinese cultures (not to mention more recent French,
56 The recent controversy surrounding the former governor of Jakarta, a Chinese and Christian,
for allegedly making blasphemous against Islam, shows the continuing frailty of social harmony
in Indonesia (see https://www.nytimes.com/2017/05/09/world/asia/indonesia-governor-ahok-basuki-tjahaja-purnama-blasphemy-islam.html).
57 Original in Indonesian: ‘Kurikulum 2013 bertujuan untuk mempersiapkan manusia Indonesia
agar memiliki kemampuan hidup sebagai pribadi dan warga negara yang beriman, produktif,
kreatif, inovatif, dan afektif serta mampu berkontribusi pada kehidupan bermasyarakat,
berbangsa, bernegara, dan peradaban dunia’.
58 Original in Vietnamese: ‘Yêu đất nước, quê hương Việt Nam. Tự hào và có ý thức giữ gìn phát
huy các truyền thống tốt đẹp của dân tộc’.
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Chapter 4: Southeast Asia