The Urgency of Curriculum and Model of Progressive Islamic Education in Realizing Agrarian Justice in Indonesia (A Study on Agrarian Pesantren Organized by Front Nahdliyin for Natural Resource Sovereignty)

: This article describes the urgency of the progressive Islamic education curriculum in the Agrarian Islamic Boarding School organized by the Nahdiyyin Front for Natural Resource Sovereignty (FNKSDA) in the context of the struggle to achieve agrarian justice. This empirical research with a qualitative approach resulted in the conclusion that in the material aspect, the Agrarian Islamic Boarding School has an urgency to overcome the increasingly severe phenomenon of inequality and the agrarian and environmental crisis. In the ideational aspect, Agrarian Islamic Boarding Schools are also very important for introducing progressive Islamic ideas and at the same time providing examples of their actualization in dealing with agrarian problems. Agrarian Islamic boarding schools, in the end, are very useful in providing students with the capacity to research and strive for the emancipation of society from social-ecological problems in the spirit of cirital-humanist-religous education.

Nurul Hayat Sukorambi Pesantren, Jember, East Java (August 25-27, 2023) (Mushoffa, 2023b).As emphasized by Hidayatulloh, FNKSDA Perkaderan Bureau 2022-2025: "Agrarian Pesantren is collective education and a prerequisite for anyone wishing to become an FNKSDA cadre.The hope is that they understand the foundation and goals of FNKSDA before ultimately agreeing to fight together.So yes, this is a medium to foster and maintain the commitment of members, especially in organization."This function drives FNKSDA to provide an effective educational curriculum that can bind the commitment of members in the struggle for agrarian justice.The curriculum of Agrarian Pesantren comprises mandatory and additional materials (Agrarian Pesantren Module FNKSDA, 2023).Mandatory materials include: 1) progressive Islamic materials; 2) Islam and political movements in Indonesia; 3) history of agrarianecological movements and politics in Indonesia; 4) FNKSDA orientation; introduction to political economy; 5) capitalism and women.Meanwhile, additional materials consist of 1) introduction to agrarian research (brief field methodology and practice); 2) agrarian fiqh; 3) extractive capitalism; 4) politics and media; organizing; 5) rural political economy; and 6) urban political economy.Optional selection of additional materials is left to the discretion of the committee/participants based on regional needs.The progressive Islam material is provided to ensure that Agrarian Pesantren participants understand the meaning of progressive Islam according to FNKSDA and differentiate it from the progressive Islam used by liberal Islamic groups.The fourth material, FNKSDA Orientation, is offered to help potential FNKSDA cadres understand the history, ideological and political positions, as well as the strategies and tactics of the FNKSDA movement.The required references are the Political and Ideological Committee formulations of FNKSDA and research results related to FNKSDA.
The fifth material, Introduction to Political Economy, is provided to help Agrarian Pesantren participants understand how capitalism's history and workings are legitimized through liberal political economic discourse.Participants are also expected to understand key concepts in Marxist political economic critique to unveil capitalism in everyday events.
The sixth mandatory material is given to enable aspiring FNKSDA activists to understand the roots and history of the oppression of women (women's question) through a critical economic-political analysis.Participants are also expected to understand various paradigms and feminist movements explaining the oppression of women.References include works by Rizki Amalia Afiat, Alessandra Mezzardi, Silvia Federici, and Tithi Battacharya.
The Agrarian Research Method material is provided to ensure participants have the basic capacity to conduct agrarian research.This material is usually presented in the final session, followed by initial field research practice for at least one day.The reference book is "Metodologi Studi Agraria" written by Gunawan Wiradi.The Agrarian Fiqh material is provided to ensure participants understand the progressive dimension in fiqh so that it remains relevant for responding to social problems caused by social structures.
The extractive capitalism material contains explanations of how capitalism shapes the imbalance in the control of natural resources through policies that lead to processes such as privatization, exclusion, and primitive accumulation.The organizing material is intended to help participants understand how to organize the masses to form social movements.A referenced book is "Mengorganisir Rakyat: Refleksi Pengalaman Pengorganisasian Rakyat di Asia Tenggara" by critical education experts Roem Topatimasang and Jo Han Tann (2003).The Rural Political Economy material is aimed at analyzing how capitalism forms spatial and agrarian imbalances in rural areas.Meanwhile, the Urban Political Economy material is intended to analyze how capitalism shapes spatial and agrarian imbalances in urban areas.

The Urgency of the Progressive Islamic Education Curriculum at the Agrarian FNKSDA Pesantren
The curriculum of the agrarian FNKSDA pesantren described above indicates that FNKSDA strives to bridge the gap between the ideal of social justice emphasized in Islam and the practices of the progressive social movement.According to FNKSDA activists, this agrarian pesantren has at least two urgencies, both in material and ideational aspects.
In terms of material aspects, the Agrarian Pesantren holds significance in addressing the escalating phenomena of inequality and agrarian and environmental crises.According to Mushoffa, the Head of Research at the FNKSDA National Commission, "the urgency of this Agrarian Pesantren cannot be separated from the widespread land seizures and the conditions of agrarian inequality, both globally and nationally.This Agrarian Pesantren is expected to serve as a platform to raise awareness among peers about the situation of natural resource inequality hindering the realization of Islamic justice.It can be said that agrarian justice is primary.When agrarian inequality occurs, other social aspects also become imbalanced, leading to the current environmental crisis we are experiencing" (Mushoffa: 2023b).
Mushoffa provides substantial data on agrarian conflicts, citing the Agrarian Renewal Consortium (KPA), which reported 2710 structural agrarian conflicts in the last nine years (KPA, 2023).In 2022 alone, KPA reported 212 agrarian conflicts in various sectors, including plantations, infrastructure, mining, property, and others.These conflicts occurred in 459 villages and cities in Indonesia, covering an area of 1,035,613 hectares and affecting 346,402 families (KPA, 2022).
Agrarian conflicts involve disputes over land rights among two or more parties and/or agrarian injustices caused by public policy decisions.These conflicts are structural, involving the seizure of land by state or private enterprises, facilitated by legal instruments and steered by investor groups (capitalism).As a structural problem, agrarian conflicts threaten and/or displace the constitutional rights of communities to agrarian resources.These conflicts affect farmers, indigenous communities, fishermen, agrarian communities, and urban poor facing claims to land rights by business groups and corporations (KPA, 2022).
Hidayatulloh also explains that this agrarian crisis has profound environmental consequences.Many scientific studies predict the imminent destruction of species due to the highly exploitative capitalist system that has become globalized.In this context, agrarian conflicts extend beyond Indonesia and are intertwined with global issues known as global land, water, and resource grabbing ( In this regard, the agrarian pesantren serves as a platform for FNKSDA activists to explain the situation and causes of socio-ecological crises, utilizing the treasury of progressive Islamic theology and critical social sciences.The agrarian pesantren becomes a means to change the perspective of participants by introducing the urgency of agrarian justice as a foundation for justice in various aspects.This aligns with the emphasis of Shohibuddin, the author of Critical Agrarian Perspectives (2018), who asserts that agrarian resources are essential for developing other means of production and serve as a given and free resource from Allah SWT later privatized in the capitalist economic system.When control over agrarian resources is imbalanced, economic, political, and social aspects also become imbalanced (Rohmah, Herawati, & Kholish, 2021).
In the ideational aspect, the Agrarian Pesantren serves as a medium to introduce the concept of progressive Islam and demonstrate its actualization in addressing agrarian issues.According to Hidayatulloh, "The Agrarian Pesantren has a very close relationship with the concept of Progressive Islam.In the Agrarian Pesantren, there are several materials that can be considered as materials of Progressive Islam itself.Through the Agrarian Pesantren, Islamic ideas, such as Islam that takes sides, studies on the insight and analysis of social classes, and others, are introduced, both in theory and in the organizational work carried out by FNKSDA" (Hidayatulloh, 2023).Regarding the position of progressive Islam referenced by FNKSDA, Mushoffa explains, "The religious practices of Muslims are still predominantly focused on at least four aspects.First, the ritual aspect (ubudiyah).Second, the muamalah aspect that is contractual or private relations.Third, moderatism among religious communities.Lastly, identity politics.The last aspect can be seen, for example, in the 212 movements.However, attention to the imbalanced social structure and the socio-ecological crisis caused by it is still minimal.The Agrarian Pesantren is expected to fill this void.We hope that our agrarian pesantren can serve as "Generally speaking, we can say that 'progressive' Islam is not a separate camp from its society, or positions itself as a middle class standing above its society, with its own intellectual attributes and privileges.It is a confluence of the experiences of oppressed people, religious teachings about liberation, drawn from local wisdom, Islamic doctrines, or universal wisdom, and critical social theory with a structural and emancipatory perspective, as well as ethical and moral commitments continually honed in a manifestation of support and real action to embody the discourse of liberation it carries to the most utopian and impossible extent" (Al-Fayyadl, 2015).In this context, the Agrarian Pesantren also serves as a platform for self-critique of the dominant paradigms in current Islamic beliefs, namely Islamic moderation and Islamic revivalism, as mentioned by several FNKSDA activists (Al-Fayyadl, 2015, 2016; Fadjar, 2021; Mushoffa, 2017).Islamic moderation tends to focus excessively on revising texts and doctrines perceived as sources of intolerance, neglecting power relations in the political economy that foster intolerance and violence in the name of religion.Islamic revivalism makes Muslims more exclusive, hindering cooperation with followers of other religions, and fixating on power struggles through identity politics.
Furthermore, the concepts of liberation theology and transformative theology in Islam, popularized to combat imbalanced social structures, have not provided sufficient knowledge frameworks to address concrete problems such as extractive capitalism, land seizures, and class differentiation in agrarian settings.The Agrarian Pesantren serves as a pedagogical tool to introduce adequate analytical frameworks for understanding contemporary capitalism by drawing on critical social sciences, particularly Marxism (as a science, not as an ideology) (Mushoffa, 2023a).
The explanations above indicate the importance of the curriculum of progressive Islamic education in the Agrarian Pesantren FNKSDA.The issues of social structure inequality have often been overlooked in education, whether taught in schools or universities.As Paulo Freire (1987) argued, education should not be a tool for social emancipation but has become a means of dehumanization by distancing individuals from their nature and divorcing learners from the problems around them.This phenomenon has given rise to educational capitalism, as previously discussed by Wahono (2001) and other authors (Nur, 2022;Rosyid, 2019).
Issues such as poverty and inequality are often understood merely as a lack of motivation and individual capacity to 'progress,' as per achievement motivation theory (McClelland, 1987).However, social problems such as poverty, inequality, and environmental degradation are consequences of the capitalist social structure.
As argued by Hilmar Farid and Vedi Hadiz, the neglect of structural problems in education is related to the knowledge politics applied by the New Order regime in eliminating class analysis and critical analysis of capitalism in the study of social sciences in Indonesia, especially after the suppression of leftist ideologies and movements in 1965 (Fikri & Hasudungan, 2022;Hadiz & Dhakidae, 2006;Ransom, 1970).Consequently, capitalism is perceived as inevitable and the only choice for the best economic system.At the same time, its destructive impacts are ignored or considered unrelated to the effects of the capitalist structure.Social science in Indonesia lacks the capacity to understand capitalism scientifically, leading to inaccurate academic solutions to its root problems.In this context, the agrarian pesantren becomes a means to teach critical theories against capitalism.Paulo Freire wrote that: "If many masses do not have a more critical understanding of how society functions, it is not because they are naturally incapable, but because of the dire conditions in which they live and survive, where they are 'forbidden to know it.'Therefore, the way out is not ideological propaganda and political 'sloganization,' as said by the mechanics, but critical efforts where men and women take themselves and become agents of curiosity, investigators, subjects in an ongoing search process to uncover the 'causes' of many things and facts" (Freire, 2014).In this context, the agrarian pesantren becomes crucial because its curriculum contains counter-discourse against the dominant discourse in mainstream education used by the ruling class as an instrument to instill false consciousness to prevent protests and resistance from the oppressed.The curriculum of progressive Islamic education at the FNKSDA Agrarian Pesantren actually shares the same spirit as Paulo Freire's critical education model.In this case, education is utilized as a revolutionary vehicle to achieve critical awareness to liberate individuals from the shackles of oppression, thus regaining their humanity (Manullang et al., 2021).Education, in this sense, is aimed at liberating people from various forms of oppression, such as class exploitation, gender domination, and cultural hegemony (Azhari, 2021).
The Agrarian Pesantren FNKSDA can also be an antithesis to the teaching model in mainstream education, which often only imparts values and theories doctrinally and non-dialogically.This teaching model often fails to provide learners with the capacity to investigate socio-ecological problems in their surroundings adequately.The Agrarian Pesantren rejects such a learning model.
Observations show that the learning system at FNKSDA does not consist of a traditional teacher-student relationship but rather a lecturer-audience dynamic.In this model, learning can be interactive and often sparks enjoyable debates among participants and between participants and lecturers.While debates may not always yield immediate answers or solutions, what remains is the participants' curiosity to find answers or solutions to the issues discussed.
At this point, the role of the lecturer resembles that of an artist in education, as Paulo Freire once expressed: "The teacher is, of course, an artist, but being an artist does not mean that he can make profiles, can shape students.What the educator does in teaching is to make it possible for the students to become themselves" (Horton et al., 1990).To allow students to become themselves, FNKSDA does not obligate participants to become FNKSDA Pesantren cadres.The decision to join FNKSDA is entirely left to the participants.At the very least, by providing research method capacities and encouraging participants to apply progressive Islamic and critical agrarian awareness in their daily lives and FNKSDA activities, the agrarian pesantren is highly beneficial in shaping participants who have the capacity to research and emancipate society from socio-ecological issues, aligning with the spirit of progressive education (Nur Falah et al., 2022;Tambunan, 2020).
Social learning involving the entire community to break free from capitalist traps is highly needed to break away from liberal-capitalist educational traditions (Samrin, 2015).The Agrarian Pesantren is an example of an alternative education model that reaches all segments to understand how capitalism grips our lives, causing various forms of socio-ecological crises.The Agrarian Pesantren is not only relevant for students, urban poor, industrial laborers, rural laborers, and small-scale farmers in rural areas but also for anyone who feels compelled to create a better, just, and sustainable world.In this context, the Agrarian Pesantren is highly relevant for development, expansion, and implementation in various locations.
The FNKSDA progressive Islamic education model and curriculum can also be considered a representation of socialist education.In this context, education is oriented toward eliminating the oppression of one class against another.This education model becomes a tool for emancipation from exploitative modes of production, such as capitalism.This model of education questions the education model that turns its participants into mere 'workers' ready to be exploited by the capitalist class.This education model also does not separate theory and practice because practice is also a means to test the truths found in theories (Afifuddin, 2015).
The curriculum of progressive Islamic education at FNKSDA can also be considered a representation of humanistic education.However, as explained by AlFayyadl, the difference between progressive Islam and secular activism lies, among other things, in the scope of its emancipation.While secular activism emphasizes liberation from worldly oppression only, progressive Islam emphasizes liberation from suffering both in this world and the afterlife.Therefore, it is more accurate to say that the curriculum of progressive Islamic education more reflects religious humanistic education (Abdullah & Nurhaeni DS, 2021; Azhari, 2021).If secular humanistic education focuses on liberation in this world, religious humanistic education aims to liberate humans from both worldly oppression and suffering in the afterlife.

V. CONCLUSION
Based on the above research, it can be concluded that the curriculum of the Progressive Islamic Education at the Agrarian FNKSDA Pesantren encompasses highly relevant materials to advance the agenda of Islamic progressivism in Indonesia.These materials consist of compulsory subjects, namely: 1) Progressive Islam material; 2) Islam and political movements in Indonesia; 3) the history of agrarian-ecological movements and politics in Indonesia; 4) FNKSDA-ism; introduction to political economy; 5) capitalism and women.Additionally, there are additional materials, namely: 1) Introduction to agrarian research (methodology and brief field practice); 2) agrarian jurisprudence; 3) extractive capitalism; 4) politics and media; organization; 5) rural political economy; and 6) urban political economy.At least, there are two urgencies as to why the curriculum of Progressive Islamic Education at the Agrarian FNKSDA Pesantren should be expanded to various locations.In terms of material aspects, the Agrarian Pesantren has the urgency to address the escalating phenomena of inequality and agrarian and environmental crises.In terms of ideational aspects, the Agrarian Pesantren also serves as a medium to introduce the concept of progressive Islam and demonstrate its actualization in addressing agrarian issues.Ultimately, the educational model in the Agrarian Pesantren is highly beneficial in shaping participants who have the capacity to research and emancipate society from socio-ecological issues, aligning with the spirit of progressive education.As a follow-up, this research recommends several things: first, the agrarian pesantren needs to be more widespread in its implementation and carried out in various locations to mitigate the trend of socio-ecological damage in Indonesia.Second, research on progressive Islam needs to be enhanced to enrich the study of relevant and distinctive Indonesian progressive Islam.Third, future research on agrarian pesantren should be directed towards measuring the effectiveness of agrarian pesantren in addressing socioecological crises in Indonesia.
FNKSDA uses several writings by young NU intellectuals, including former FNKSDA coordinator (2015-2018) Muhammad Al-Fayyadl, featured on the Islam Bergerak portal, as the main reference.The Islam and Political Movements in Indonesia material is offered to enable participants to analyze the factors influencing the closeness and gaps in the relationship between Islam and secular political movements, both from liberal and leftist groups.Participants are expected to connect the dynamics of politics and political Islam in Indonesia with global political dynamics and political Islam.The third material, History of Agrarian-Ecological Movements and Politics in Indonesia, is provided to ensure participants understand the history and diversity of agrarian and ecological movements in Indonesia from political, ideological, and methodological aspects.Reference books include "Dynamics of Class in Agrarian Change" by Henry Bernstein (2019), "Peasants and Rulers" by Noer Fauzi Rachman (1999), and "Agrarian Reform" (2009) by Gunawan Wiradi.

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medium of awareness that Islam is a universal religion that requires its followers to take responsibility for achieving social justice while combating imbalanced social structures"(Mushoffa, 2023c).In various writings, FNKSDA activists have argued that the progressive Islam they advocate sharpens the ideas of liberation theology and transformative Islamic theology, which, in their view, are still focused on discourse and lack practical implementation in social movements.The progressive Islam promoted by FNKSDA activists differs from the model claimed by liberal Islamic groups, which seek to integrate Muslims into the global capitalist system.According to Muhammad Al-Fayaydl, an intellectual and young kyai (Islamic scholar) from NU and former FNKSDA coordinator (2015-2018), progressive Islam is: