Deconstructing the national exam

Setiono Sugiharto, Jakarta | Opinion | Sat, October 05 2013, 9:08 AM

As many had predicted, the two-day national exam convention ended with what the public saw as a rather disappointing consensus: the national exam is still needed as an instrument for measuring the final learning achievements of students.

Despite facing harsh criticism from education experts and teachers represented mainly by the Indonesian Teachers Union (PGRI), the Education and Culture Ministry is adamant that the implementation of the national exam ought to be retained.

That opinions from teachers and education experts went unheard or ignored should come as no surprise. It is not the first time critical voices have been suppressed in the policymaking process of national exam implementation.

In its last decade of implementation, the national exam has always been replete with brouhaha, with public criticism falling on deaf ears.

The ministry’s insistence on maintaining the national exam as the sole testing tool nationwide and its defiance of critical insights from convention participants serve to indicate several important things.

First, the national exam has been used clandestinely as a bureaucratic mechanism to monopolize and homogenize utilitarian knowledge-making practices.

Elana Shohamy (2006) views such a mechanism as an ulterior endeavor to create a “de facto” educational policy and to elide knowledge in multicultural societies.

As the UN is imposed on all schools nationwide without exception, diverse knowledge developed from the grassroots is severely restricted and demoted. In such multicultural societies, Shomamy envisions a democratic principle of having testing of the people, for the people and by the people.

Furthermore, the ministry’s dominant role in the national exam suggests the dissemination and imposition of a bureaucratic ideology on the public — a suppressing ideology that cajoles them into believing that standardized state-mandated exams are trustworthy, valid, dependable, fair and infallible.

Here the intention is that both teachers and students are treated as what Shohamy calls “bureaucrats”, not “professionals”.

Through the maintenance of the national exam, the ministry exercises and perpetuates its power (and hence the power of the national exam) to hegemonize and legitimize the educational policy it has made, proscribing any resistance from those having no power. In a more extreme analogy, teachers are deliberately made powerless “servants” whose function is simply to implement the agenda of the powerful.

Finally, the sustainability of the national exam is maintained due to its power as a gate-keeper to sort out those who are considered academically competent and incompetent, and then to exclude the incompetent ones.

While it is true that the discrimination index has commonly been employed as the criteria of a good test, in the context of a highly centralized national exam, with participants hailing from diversified knowledge traditions, the yawning gaps created by the exam serve to mirror unfairness and unethical conduct.

If the national exam has been used as a political mechanism to help sustain the legitimacy of the authority, then debates over whether or not it should be scrapped from the national education system from a sole pedagogical perspective need to be reconsidered.

A radical perspective from which to interrogate the usefulness of the national exam is now badly needed. This perspective can draw insights from the philosophy of liberal knowledge-making, which can not only challenge the existence of the national exam and question its value, but also politicize it.

This perspective can therefore complicate the implementation of the national exam. It goes beyond queries related to the technicalities of the exam, such as the real value of the exam, its validity and reliability, its efficiency in the printing and distribution process, and the possibility of cheating.

What the above perspective encourages is issues related to the interrogation of power relations and ideological bases underlying the construction of the national exam, the interests served by its implementation, the democratic processes included in its construction (the involvement and collaboration of stakeholders with shared authority), and the transparency in and public accountability of its program evaluation.

This reorientation is vital and must be made explicit at the outset, given that the national exam is a high-stakes test, and more importantly, that it is always used as a covert mechanism to hegemonize power and control and to spread bureaucratic ideology uncongenial to the democratization of knowledge-making processes among teachers and students in multicultural societies.

The writer is an associate professor at Atma Jaya Catholic University, Jakarta. He is also chief-editor of the Indonesian Journal of English Language Teaching.

Exam and the death of the sound mind

Khairil Azhar, Jakarta | Opinion | Sat, April 13 2013, 12:32 PM

Paper Edition | Page: 6

In front of their friends and parents, the education specialist called the students one-by-one. Every student got a five or 10 minute healing procession. Acting like a hypnotist, or more precisely, like a traditional shaman, he began by asking each of them to repeat what he recited, which comprised Islamic sacred words arranged in a random order.

After making sure of each student’s mesmerization, he started to investigate (or make the students confess), asking questions about the mistakes they committed — mainly related to the preparations for the upcoming national exams — and making them pledge not to repeat the mistakes again and to better themselves in the future.

In a normal situation, when there is no pressure such as the obligation to pass the National Exams, I would not be sure that the students would willingly follow the above practice.

First, public interrogation in front of friends, parents and other spectators is actually an embarrassment. This would be even more keenly felt by teenagers, who often feel awkward among their friends or other people.

Second, while some or many of them seemed to accept the practice, we should be aware of behavioral deviation phenomena, such as masochism or a feeling of excitement when a person is physically or psychologically abused.

At the same time, recalling the fact that our children are mentally socially constructed to a certain extent, we must be more critical with the emerging “religious” practice at almost all schools called muhasabah, or retreat, which is intended to make them better prepared before the National Exams.

Listening to their answers of why they went on retreat, many of the students have said that they would be able to answer exam questions more easily because they were the hands of God.

Many think that it can be an instant way out of their laziness problem or learning disorders.

In fact, we know, positive knowledge of science, math, or languages can only be acquired through learning, reasoning and experiencing. The knowledge is not implanted because of the mercy of God because of their piety.

Many of the students, as well as their teachers, think that a long and often painful process of learning is not necessary; that relentless effort will eventually surrender to the iron fist of fortune. Or else, they are made believe that the process is less necessary than the end result. Consequently, dishonesty materializes in form of shortcuts such as cheating or teachers helping their students to pass the exams illegally.

To this point, while the concept of the National Exams is not wrong, the practices that have evolved before and after their implementation are.

On one hand, the process is intended to ensure a quality education for all Indonesian children. Yet on the other hand, the process lends itself to the assassination of logical and reasoning ability in students.

Back to the story of the education shaman. We have to mention that the National Exams are a blessing for him. He can enjoy more money than what is received by an ordinary teacher in a month.

He need only memorized a few sacred words, possess a rhetoric ability and build connections with school principals.

The shaman would never think that the parents have to pay more than their ordinary tuition fees because of the preparations for the National Exams — a fund-raising practice that has been prohibited.

It is simply because they think like real businessmen without sufficient empathy for the suffering of the others.

Talking to some teachers, I promised that I would never let my children experience the practice. I believe that once sound minds are interfered with by illogical or unreasonable activities, they might lose their passion to learn and experience normally.

Similarly, their consciences will be trimmed down gradually once they are accustomed to enjoying instant or effortless success.

Students who have been forced to do unreasonable things by the people who fear their own failures should have a forgiving heart. Forget the embarrassing public confession and do not let it linger your memory. Just believe in yourself and never compromise your integrity.

The writer is a school manager and a researcher at the Paramadina Foundation.