Mansour Fakih in any posts on the book pengantarnya Top Pandidikan: Building Critical Consciousness (2001), in the view that the prospective critical, making the task of education is critical reflection, to the system and the "dominant ideology" of the force in the community, and challenging the system to think alternative system to the social transformation towards an equitable society. This task, go Fakih, dimanifetasikan in the form of the ability to create space to appear critical attitude towards the system and structure of social inequities, and perform dekonstruksi against the dominant diskursus and unjust social system towards a more fair. Fakih thought of the consequences is that, education does not and probably can not be neutral, objective and "detachment" from the condition of the community.
Education must be oriented to the introduction of the human self and reality itself, as Paulo Freire says in the book that became his magnum Opus, Pedagogy of Opressed (1978). For Freire, the introduction is not enough just be objective or subjective, but it must be both. Objective needs to change the human condition that does not always need the ability subjective (subjective awareness) to identify the first condition that is not humane, senyatanya happens, the objective.
Theoretical description has been presented that both Freire and Fakih it seems that starting with a description of the reality behind the phenomenon of education in menyeruak around us. Education that is being traveled by the people describe this more as a process peminggiran a sense of humanity because the students positioned as the "object" that is ready to "been" by the education to be a human-human "mechanical". Between material that is taught with the problem there is a gap in the reality of extremes. As a result, students become sequestered with reality and their body as a form of the theory, but the stutter in the transformation of society.
Such conditions, be on the slick by our education system from primary level to university. Education is only delivered akan intellectual "mechanics" that serve to structure and ideology of the dominant intellectual "organic" that appears as a change agent (agent of change) society. This paper will highlight the problem in our universities kaitanya with projects such as free education that is often dikumandangkan by the figure that the more education a critical day more fed up with the reality of education.
Problem Universities
System used in the practice of education in universities in line with the national education system is also applicable in all levels of education. There are nuances in the new national system of education we can provide opportunities of education mencerahkan towards, achieve and deliver. The only persoalanya is the culture of education that we have for so long terpola oriented education mekanistis-materialistic. While the orientation of education such as this it is difficult to direct the formation of human character, critical-constructive innovation that is sensitive to community problem-problem as a manifestation of human tercerahkan and intelligent. Orientation mekanistis-matrialistis is also the most practiced by many of our universities both public and private sector of Sabang to Merauke.
Told mekanistis as the system of education glued on the form of curriculum and teaching plan is rigid, the sterile elements of the dynamics of the knowledge of students and community problem. Lecturers in this system seems to have its work with both when he has run the curriculum and teaching plan, irrespective of whether the process of enlightenment and have pencerdasan in student or not. Mechanical system prevents this process of interaction in space-diskursif classrooms give more freedom to students to develop the knowledge without having to wait for "bribery" from the lecturers. Students who are too critical in the mechanical system will be labeled as "difficult students" who will damage the curriculum, silabi, tetekbengek device and all other educational devices.
In theory, philosophy, materialism is defined as understood menegasikan dimensional ruhiyah (spiritual) and doktrinnya is one of the religion as opiate (Good Lorens, 1996). Ironically, learning that takes place in universities, higher education is to use approaches that materialistic thick. This is visible in the process of transformation of knowledge and moral values that tended to emphasize the mastery of these materials without the weight of moral-spiritual security. As a result, higher education can not afford to not-fail-formed characters intelligent and moral man.
In class, students just disodori batch of material, both in textbooks and teaching-learning process. The process is going The (Enrichment) without knowledge of cognitive effort internalization of values. As a result, there was a gap between what the remote is taught with what is happening in the life of Sehar student-to-day. Education for them like a blunt knife, not able to change their attitude-behavior.
Pedagogy of Indonesia applied education, including learning in universities, far more emphasized cognitive rather afektif elements. Transformation is very mechanical science in which students dijejali of materials science pengetuan or information. Learning so that eventually changed to the imposition of excessive memasung students. Students feel ago and tortured without being able to enjoy it. This is a pedagogy that might by Kurt Singer (as cited Sindhunata, Kompas, 19 / 2 / 2001) called the schwarzer paedagogic, black pedagogy.
Can not be denied that the university is a mature industry like machine that is ready to produce students with the appropriate order the user (users). The user most of the universities came from the industry that kapitalistik, so the direct result of the patterns in the world of capitalism universities. Universities, which should have been as the spearhead of criticism in the ideology and socio-political critique-ekoniomi, even stuck in a mudhole global capitalism, which benefits the owner of capital. Capitalization of education also result in a quality education that is always measured by the standards of education of the desired industry. Capitalization is also a trap universities to follow the market logic so that the cost of higher education also terdongkrak. In situations like this, that they alone berduit can access the world's universities.
Capitalism is still in the traps perndidikan, universities are also willing to sell idealismenya as leading educational institutions to the system demand that liberatif, so no wonder if the market desires IM system of education, the university will serve for the sake of maintaining the market (the market). Many forms of lectures, classes such as extension, parallel class, the class away, class collaboration that is a form of IM from the education system, are also selling like-degree of popularity today can dimaklumi capitalization in the framework of education.
Go to free the Higher Education
Education in the eyes Freire, as quoted by Henry A. Giroux (1999), is a pilot project and the agent for social change in order to make the community a new form. As a basis to make changes, and education is a crock "letter agreement" with the people who hold to determine the dominance of social life in the future. For Freire, a concept of education in schools, that is, a place where people create, as well as a result, social relations and pedagogical. So, still according to Freire, education perupakan place, first, to discuss issues of politics and power are fundamental, as a place of education terjalinnya meaning, desire, language and values of humanity. Second, the confidence to explain in more depth about what is called a man indeed, and what the dreams. And third, to formulate and fight for the future.
As a basis to make changes, education is an action that combines the engineering and political efforts to create a variety of new alternatives. Education is also a place to pour high commitment of teachers to create a political system more emansipatif, not just meet the pedagogical demands only. This is all done by the education approach to education with the structure of society and countries that provide more opportunities for the creation of social justice without oppression. In this education system, all the elements supporting the process of teaching belajang directed to create the critical human-emansipatif-participatory.
Universities is one that is selected to be in the forefront of the emancipation of education. Moreover, the tasks of social-political transformation of education will be more fitting if the highest pergruan into the tip of the spear. This is logical, because in the university environment available human resources who are ready to do "praksisasi" theory, and supported by students who are mature enough to go directly in the community. However, if you see the problem faced by universities as written above, it seems quite serious efforts to revitalize the universities so that universities be exempt.
There is at least five things that need to be to make the university as an institution of free education. First, universities should set up a curriculum to absorb more local wisdom in order to make the problem about the community as the most authentic scientific laboratory. Students as active participants to the process of education will become a community problem solver and can be expected to continue akfif a role in the processes of transformation masyakatar. Students will make a problem in the community as a vehicle for diobservasi, examined, and tried to be alternative solutions. Students in this case will be involved, for example, in the resolution of conflicts, people's diseases, the empowerment of farmers and fishermen, advocacy of violence, advocacy fate laborers, traders speculate the defense of five feet, making control of the political process in parliament and so forth.
Second, universities must mendayagunakan potential ilmiahnya for processes of social and political. Many found in the scientific activities of the universities "luxury" for the community. Research faculty and students leads to more pelembagaan application rather than theory and test theory in solving problems of social-political-cultural society. Result, the theory developed, as well as problems of society and not the more mushroom tertanggulangi. Scientific activity should be higher berkiblat on the dynamics of social-political community.
Third, students and lecturers are given the freedom of academic platform for the more scientific attitude and critical responsibility. Academic freedom platform to build the atmosphere is critical attitude-creative-innovative. Manifetasi from uapaya this is the critical groups of lecturers and students and provide space selebar-wide for them to express in scientific ranah-political and political-scientific. For this case the students and lecturers should have an independent vessel, from the sterile intervention specific interests.
Fourth, in the process of learning leads to more participatory model of learning is active learning. Lecturers as a source of knowledge in the conventional paradigm of learning must digeser with participatory learning process that makes the student as the center (student center). The consequences of such a model of learning is much needed, such as active learning strategies: active knowledge sharing (sharing knowledge), assessment search (look for impressions), active debate (debate on), team quiz (quiz groups), inquiring minds want to know ( the ability to see the students), keep on learning (learning continues), peer lessons (teaching fellow friend), information search (find information), silent Demonstration (demonstration silent), practice-rehearsal pairs (simulation perpasangan), lightening the learning climate (the learning atmosphere), and so forth.
Fifth, universities should provide opportunities to the broadest of all sections of the community to be able to access them. Universities should not only be "set" certain people who have bakcing capital, as this will narrow the space as a place higher learning of the people. Indeed, the constraints to be able to realize this is not easy, especially in the middle of a competitive climate among the high school that requires universities to demonstrate branch image as a modern university and the "wah", and this requires the cost of expensive (high cost). Universities in this regard should be able to dig up funds from other sources so that it can reduce your cost of education paid by students. If all classes and sections of the community is able to access the world's universities, it will appear more dynamic and diskursif atmosphere of learning in lecture rooms.
Conclusion
"If the school is a prison, the man free from the school" said Ivan Illich. This statement mean that the school (including the) university, should be able to place a redemption of the human system hegemonik. School is not the instrument to print the human mechanics that is ready to "sale" in the job market but the school is essential that the process of redemption that deliver on the human marrow kemanusiaannya the authentic.
Universities as part of the school are required to provide opportunities emerging intellectual-organic intellectual (as an opponent of mechanical intellectual, Antonio Gramsci borrowed the term), ie the intellectual-intellectual who will be involved in the community and become a problem inspirator changes soaial. If only universities create intellectual mechanics, the release into the mission failed. And universities such imprisonment is, that free the student from the university.
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