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"Tesis ini membahas mengenai peluang dan tantangan cara pandang seorang tokoh pembebasan dari Afrika Selatan yang bernama Farid Esack. Esack mengembangkan keilmuan ini dan menyebutnya sebagai Hermeneutika Pembebasan. Esack konsisten dalam mengembangkan seperangkat metodologi pembacaan teks yang dekat dengan masalah kemanusiaan, terutama penindasan. Metodologi yang digunakan adalah Hermeneutika Pembebasan dengan teks suci yaitu Al-Qur’an sebagai objeknya. Secara langsung Essack tidak terlalu suka dengan kata kata itu, ia lebih suka dipanggil seorang aktivis dalam gerakanya yaitu Islam Progresif. Model hermeneutika Esack, dikembangkan berangkat dari problem kemanusiaannya di Afrika Selatan. Dari tempat tinggalnya ini, Esack mencoba menggali makna teks agar lebih bisa berbicara dan bersifat praksis dimanapun teks tersebut digunakan, terkhusus pada konteks gerakan sosial. Oleh karena itu, dalam penelitian ini akan dirumuskan beberapa masalah tentang cara kerja Hermeneutika Pembebasan Farid Esack dalam memandang suatu teks serta paparan tentang peluang dan tantangan penerapan dalam konteks progresifnya sebagai gerakan sosial, khususnya mengenai upaya pembebasan penindasan terhadap kaum yang dilemahkan. Sementara itu sejumlah teori mengemukakan, bahwa bentuk penindasan atau pelemahan sosial terbagi dalam dua kategori, yaitu tingkah laku individu dan struktur sosial. Kecenderungan terjadinya bentuk penindasan atau pelemahan sosial dikarenakan adanya hambatan-hambatan struktural sistemik yang telah menciptakan ketidaksamaan dalam kesempatan, dan berkelanjutanya penindasan terhadap kelompok miskin oleh kelompok kapitalis. Melalui Hermeneutika Pembebasan ini, selain akan ditemukanya makna pembacaan teks tentang pembebasan yang cocok dengan konteks gerakan sosial, upaya membentuk solidaritas antar kelas untuk mempersempit terjadinya penindasan juga dapat dilakukan.

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This thesis discusses the opportunities and challenges of the perspective of a liberation figure from South Africa named Farid Esack. Esack developed this science and called it Liberation Hermeneutics. Esack is consistent in developing a set of text reading methodologies that are close to humanitarian issues, especially oppression. The methodology used is Liberation Hermeneutics with the holy text of the Qur'an as its object. Directly Essack did not like those words, he preferred to be called an activist in his movement, namely Progressive Islam.Esack established his hermeneutic approach in response to his humanitarian issues in South Africa. Esack makes an effort to delve deeper into the text's meaning from this base of operations so that it can speak and be useful wherever it is utilized, especially in the context of social movements. In order to fully understand the possibilities and difficulties of applying Farid Esack's Hermeneutics of Liberation in its progressive context as a social movement—particularly addressing attempts to free oppression against the vulnerable people—a number of issues will be raised in this study. Meanwhile, a lot of theories contend that social oppression and weakening can be categorized into two groups based on social structure and human behavior. This type of oppression or social weakness is more likely to develop as a result of systemic structural obstacles that have led to opportunity inequality and the continuing oppression of the poor by the capitalist class. In addition to text segmentation about liberation that are appropriate and suitable of social movements, the Hermeneutics of Liberation also facilitates the creation of class solidarity in a solution to decrease the frequency of oppression."

"The author explains how social change occurred in Minahasa due to education. Traditional education in Minahasa was strongly influenced by traditional belief (malesung) in which the teachers were adat leaders called walian. The impacts of Western education were felt with the arrival of the Spanish and Portuguese in the 16th century. In the middle of the 17th century both of them were expelled by the Dutch. VOC and NZG intensively disseminated Protestantism with the founding of schools for teachers, assistant preachers, and elementary schools. Those schools resulted into the decline of agricultural skills and handicraft of the youth which had been the primary way of earning a livelihood. They tend to look for work outside their villages. After independence, education grew rapidly with the increase of the number of schools. However, the awareness of the importance of education in some rural areas was not accompanied with the increase of social welfare."

"Tesis ini membahas pemikiran Henry A. Giroux dengan konsepnya Border pedagogy yang menjadi landasan kuat bagi pendidikan multikultural. Konsep pendidikannya mengedepankan penghargaan atas keragaman budaya dan Jatar belakang peserta didik. Pendidikan yang dimaksudkannya tidak hanya terkait dengan persekolahan, tetapi juga pendidikan yang memperhatikan ruang publik yang menjamin keadilan dan demolcrasi. Apa yang teijadi di ruang publik semestinya menjadi sumber belajar yang memungkinkan peserta didik mengritisi dan memahami apa yang terjadi di sekelilingnya. Penelitian ini bersifat studi kepustakaan yang menggunakan metode hermeneutik sebagai upaya memahami dan merumuskan konsep dan pandangan teori border pedagogy yang menjadi landasan pendidikan multikultural. Hasil penelitian ini berimplikasi pada tuntutan demolcratisasi dalam pendidikan yang menjamin penghargaan atas perbedaan asal-usul, ras, jender, bahasa, dan agama peserta didik sehingga memungkinkan mewujudkan masyarakat yang berkeadilan dan demokratis. Konsep ini mengharuskan pendidik untuk merancang kurikulum yang relevan dengan peserta didik dan tetap mengritisi dokumen kurikulum apapun yang tersedia. Pemihakan pendidik dalam konteks ini adalah pada terciptanya masyarakat yang adil dan demokratis.

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This thesis discusses the thought of Henry A. Giroux about the concept of Border pedagogy that become a solid foundation for multicultural education. The concept of education emphasizes respect for cultural diversity and background of learners. Education is meant not only related to schooling, but also pays attention to the education of public space that ensures justice and democracy. What happens in public spaces should be a source of learning which enables learners to be criticized and understand what is going on around them. This is a literature study that uses hermeneutics methods as an attempt to understand and formulate the concept of border pedagogy theories as the foundation of multicultural education. The results of this study have implications for the demands of democratization of education that ensures respect for differences in origin, race, gender, language, and religion, allowing learners to realize a democratic society. This concept requires educators to design curriculum that are relevant to learners and able to criticize all of the available curriculum documents. Educators in this context are to create a democratic society."

"This essay examines the historical conditions of the politics of pedagogy that have shaped the history of postcolonial higher education and attempts at producing countermovements to its subsequent institutionalization. I consider this in relation to pedagogical practices that reference creative forms in avant-garde art and theater. A genealogy of rethinking education through creative means can be traced back to the establishment of Nanyang University and the teaching of contemporary Asian literature by Han Suyin, with later artists such as Wong Hoy Cheong engaging with Paulo Freires ideas on learning in Wongs course on Third World aesthetics, Universiti Bangsar Utamas reimagination of the role that education could play in Kuala Lumpur during the 1998 Reformasi, and most recently Buku Jalans decentering of education. Finally, I consider the pedagogical stakes at hand by exploring the life story of a bookseller in Kelantan and his embodiment of a local cosmopolitanism."