Nurul Laily Nilam Rahmawati, Ari Abi Aufa

MANAJEMEN SUMBER DAYA PENDIDIKAN ISLAM

Introduction

Manajemen sumber daya pendidikan islam. Telusuri filosofi pendidikan Ki Hajar Dewantara untuk penguatan karakter di era modern. Pelajari perannya sebagai teladan, motivator, dan pendukung dalam membentuk generasi berintegritas dan bermoral. Relevan atasi krisis moral.

Abstract

This study aims to examine the educational philosophy of Ki Hajar Dewantara and its relevance to strengthening character education in the modern era. Ki Hajar Dewantara viewed education as a process of shaping the whole human being, encompassing cognitive, emotional, and moral dimensions—expressed through the unity of cipta (thought), rasa (feeling), karsa (will), and karya (action). Education, according to him, should not focus solely on intellectual development but also nurture noble character and moral values essential for social life. Through his well-known motto “Ing Ngarsa Sung Tuladha, Ing Madya Mangun Karsa, Tut Wuri Handayani,” he emphasized the educator’s role as a role model, motivator, and supporter in the learning process. This approach aligns with the principles of character education, which stress the importance of attitude and ethical development. In the midst of globalization and technological advancement, Ki Hajar Dewantara’s thoughts remain highly relevant in addressing the moral crisis and character decline faced by the younger generation. This research uses a qualitative approach through literature review to explore the character values embedded in his philosophy and their implementation in the current education system. The findings indicate that character education based on Ki Hajar Dewantara’s philosophy can serve as a strong foundation for nurturing a generation with integrity, noble morals, and love for the nation.

Review

The submitted abstract outlines a study focused on the educational philosophy of Ki Hajar Dewantara and its contemporary relevance to character education, addressing issues of moral crisis and character decline. This topic is undoubtedly pertinent and valuable, particularly within the Indonesian educational context, given Ki Hajar Dewantara's foundational role. The abstract effectively introduces his core tenets, such as the unity of *cipta, rasa, karsa, dan karya* and the motto *Ing Ngarsa Sung Tuladha, Ing Madya Mangun Karsa, Tut Wuri Handayani*, highlighting their alignment with character development. However, a significant and critical concern immediately arises from the title, "MANAJEMEN SUMBER DAYA PENDIDIKAN ISLAM," which bears no thematic or conceptual connection to the content described in the abstract. This fundamental disconnect between the proposed title and the study's stated focus is a major impediment to evaluation. If we were to consider the abstract independently of the title, it presents a clear research objective: to examine Ki Hajar Dewantara's philosophy and its application to character education. The proposed methodology, a qualitative literature review, is appropriate for exploring philosophical concepts and their theoretical implications. The abstract adequately summarizes the essence of Ki Hajar Dewantara's views on holistic education, emphasizing intellectual, emotional, and moral dimensions, which are indeed crucial for character building. The rationale for the study's relevance in the modern era, amidst globalization and technological advancement, is well-articulated. The anticipated findings, suggesting that his philosophy can form a strong foundation for nurturing integrity and noble morals, are consistent with the study's aims and offer promising implications for educational policy and practice. Given the profound discrepancy, the primary recommendation is a fundamental revision. The authors must either align the title to accurately reflect the content of the abstract (e.g., "Ki Hajar Dewantara's Educational Philosophy: A Foundation for Character Education in the Modern Era") or entirely rewrite the abstract to address "Management of Islamic Education Resources." As the abstract stands, it provides no information whatsoever on Islamic education, resource management, or any intersection thereof with Ki Hajar Dewantara's philosophy. Without this crucial alignment, the manuscript cannot proceed to a full review. Should the authors choose to pursue the topic as described in the abstract, a revised title is imperative, after which the paper could be re-evaluated based on its substantive contributions to the discourse on character education.

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