BUILDING CHARACTER OF HARDINESS THROUGH RELIGIOUSITY AND LOCAL WISDOM FOR MERCHANT MARINE CADET IN ACEH, INDONESIA

Article Info ABSTRACT Article history Received June 11, 2021 Revised August 8, 2021 Accepted August 13, 2021 This study describes the character-building model of prospective marine transportation cadets in Malahayati Merchant Marine Polytechnic, Aceh, Indonesia. The research method in this study was a qualitative phenomenological research design. The data was found through participatory action research, in-depth interviews, observation, and documentation, which Miles and Huberman's model used as data analysis. The data analysis process consisted of data reduction, data display, drawing conclusion/verification. The research result showed that character educational implementation of Merchant Marine Education in Aceh has been conducting through (1) the instruction method, education, suggestion, persuasion, trusting, punishment, guidance and counseling, habituation, group discussion, and organizational activities. The method implementation adjusted to the activities and educational cadet level starting from prospective cadet to senior cadet. (2) Method implementation intervention conducted through the hidden curriculum like moral knowing, moral feeling, moral action, and religiosity manifest in five diversity dimensions: religious belief, religious practice, religious feeling, religious knowledge, and religious effects. (3) Attitude nurture implementation conducted through local wisdom habituation includes exemplary leaders/coach/trainers/senior cadets, behavioral standards, and reflection studies. (4) Religious character educational implementation bears a resilient cadet profile who is intelligent, professional, skilled, and sound. This research finding recommended the importance of religiosity and local wisdom in building the character of Hardiness.


INTRODUCTION
Tragic incidents that led to the death of students occur in boarding-based official education institutions in Indonesia often. The student's death was caused by acts of violence committed by senior students against junior students. Several cases of death, for example, occurred in the boarding institution system, such as the death of Taruna Nusantara secondary school student whose name is Krisna Wahyu; he died pathetically in the student barracks. He died with a stab wound to the neck, which the culprit was AMR as his colleague (Doc. JawaPos.com, May 2, 2017). The student of the Islamic boarding school in Tanah Datar district died after being mistreated by several students for three days in NI Islamic Boarding School in Nagari Balai Gadang Koto Laweh, Tanah Datar district (Doc. Tribun.com). The death of a cadet in Makassar Aviation Safety Engineering Academy was caused by a persecution case resulting in Aldama Putra's died after being persecuted by his senior student in 2019 (Doc. Tribun.com). According to plenty of cases that caused many students to die, it seems that young age, where people are still searching for their identity, also affects the student emotion to interact between senior and junior students.
Referring to Hurlock's statement, adolescence is windstorm, tidal and low storms uncertainly, like a firecracker whose axis can automatically ignite, exploding at any time (Farida, 2014). The development of psychology in adolescents is very significant. Their critical nature begins to develop, and they do not want to immediately comply with the advice or prohibitions directed at them (Farida, 2014). Therefore, calamity commonly happened in boarding schools. Developing individual character, commonly called mental training, sometimes causes tragic incidents in several educational institutions, like persecution to cause death. This incident seems to be inseparable from an empty soul and stress.
Violence in the school, fights between students, disrespect, lack of manners, and intimidation have grown and developed in daily life and are shown through mass media worldwide (Hariyanti & Sudjito, 2018). Therefore, due to globalization, character building in Indonesia needs to be seriously taken . Character is somehow grown in the long term and naturally sticks to someone's life (Tiwari, 2020).
Young nation generations need to prepare the hardiness character to encounter future life. Hardiness is a detected human quality under challenging situations, challenges, and difficulties requiring mobilization of individual vitality and personal resources to overcome terrible living circumstances. Maddi and Khoshaba (1994) defined Hardiness as an integral feature in responsible individuals overcoming life difficulties (Zeer et al. 2016). From several kinds of research, this turbulent youth factor has become one of the causes of student relations deterioration.
The phenomenon of violent action between senior students and junior students in the boarding-based official school is not found in the educational process in Sekolah Taruna  Polytechnic as well) with "Abang" or "Adik"; (2) applying local wisdom in the relation with God (Habluminallah ) and the relation among the humans (Habluminannas) and carrying out Friday prayer (a congregational prayer (salat) that Muslims hold every Friday, just after noon in dhuhr) and Eid prayer together with the society outside the college; (3) carrying out the ceremonial event that involves other religious community, or the guests whose religion is not Islam, while still respecting each other by upholding Islamic identity; (4) holding two words that are permanently attached to the cadets and their coaches "asking for permission" and "ready." The two words with "deep meaning" characterize the social relationships in the boarding of Merchant Marine education in Aceh. In line with Kovacs & Borcsa's research, this education for cadets in Aceh also forms a robust personality to encounter stressful and anxious conditions (Kovács & Borcsa, 2017).
According to the description above, Aceh Merchant Marine Education has its peculiarities regarding its location. This province implements Islamic teaching and the life that sticks to religiosity, leading to no prominent violent actions (interview, 2018). Therefore, it is exciting and worthy to be a research subject and object that aims to find how the character education model forms the cadets to have social, religious, and Hardiness built. This study describes the character education model of prospective transportation cadets in Aceh Merchant Marine Polytechnic, Indonesia.

RESULTS AND DISCUSSION
Based on the analysis data, four essential themes are also the answer to research problem formulation.

Marine Cadet Education
The  (Wardoyo, 2015). According to Ichsan, character maturity always relates to someone's experience facing condition rotation that always experiences the changes and developments (Ichsan, 2011). It indicates the implementation of character education and cannot separate from the social entity. The abovementioned research argumentation supported by Garry Martin dan Joseph Pear's statement stated that human behavior tends to be influenced by conditioned reinforcers that come from outside human self (Martin & Pear, 2015). Within the scope of social entities, human needs soft skills in life success. Implementing religious values in this character education is carried out through a hidden curriculum process (Hamdani & Saebani, 2013).

Religiosity as Student Character Formation
From the viewpoint of the society, social perspective and religiosity use the paradigm of Glock and Stark theory that stated if religiosity consists of five elements of the religiosity: religious belief, religious practice, religious feeling, religious knowledge, dan religious effects (Glock & Stark, 1970). Five dimensions will also be described: first, the Ideological aspect (the aspect of faith, belief, and the relation between humans and God). The second is the ritualistic aspect (the aspect of worship, frequency-related aspect, and intensity of worship implementation). The third is the significant aspect (charity aspect and behavior in life). Fourth, the Experiential aspect (kindness aspect related to experience and belief about the existence of God). Fifth, the Intellectual aspect (knowledge aspect related to religious teaching) (Sutipyo & Latifah, 2016).
The education method is included in several ways. Instructive, the method to instruct the cadets to know, understand, carry out, and prohibit some action in increasing discipline, skill, ability, and balanced cleverness. Educative is the method to educate, enhance and raise motivation by involving an active cadet in teaching-learning implementation. Suggestive is the method to encourage and motivate in view, advice, or communicative feedback.
Persuasive, a method to conduct a constructive and positive action. Belief is the method to obey the rule and carry out the task without supervision and coercion to foster self-confidence The analysis of the relation between religiosity theory and education method that is implemented to Aceh Merchant Marine Education and can be explained as follows: -Ideology/Akidah/Faith's dimension is manifested in the belief to increase cadets' consciousness to carry out worship without coercion and a human factor, but it is due to Allah SWT.

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The dimension of ritual is manifested in the Instructive and Habituation method. Worship is included in every religion that covers orders and routine activities. Furthermore, daily activity implication outside the Ritual of Religion is based on religious rules/norms and habituation. -Consequence/religious impact is manifested in giving sanctions, either achievement/kindness or punishment/offense. It is related to Sunnatullah (The Immutable Constants of Allah's System). Every aspect of the action will affect by the process. - The dimension of Experiential is manifested in an educative, suggestive, and persuasive method. Experiential is the experience of religiosity. People in their daily activities also cannot be separated from their previous experience of the activities.
-The dimension of intellectual or knowledge is manifested in educative, guidance and counseling, and group discussion. Knowledge is obtained from the previously mentioned methods, in which the knowledge is to be implemented in the whole life aspects. Five religiosity dimensions are manifested in the methods implemented in the educational process with behaviors that have been standardized as well so that the target and educational way are clear.

Local Wisdom As The Modal of Social Control
This implementation of the education for the cadets is seen according to the context of the local Achenes societies supported by a high level of religiosity, which is proven by the status of geopolitics in Nanggroe Aceh Darussalam (NAD), as the only autonomous regency in the counseling, persuasive, group discussion, trusting, and organizational activities, as explained in the analysis above, as thee methods. The process of character education using those various methods is related to physical and spiritual education.
The research of Zickriya asked whether the living things are separated into two entities, material soul and non-material soul, or only a fiction creature, related to the abovementioned explanations. Religion and eastern people beliefs believe in the dualistic human so that the two elements must be educated. However, most scientists and philosophers have different views about the monistic theology that stated that humans are the only substance. The interaction of soul and body is a complex phenomenon. It is the interaction between them, but it is different and is a separate entity (Khwaja & PaiVernekar, 2018). This research result strengthens that these two entities are the type of educational entity that must be trained to open the opportunity, soul that must be educated with vivid character.
The observation result showed that the cadets are given the activities leading to physical and spiritual health to succeed together in life. These activities strengthen the basis of local wisdom along with social life. It is showed by the activities of the Basic Period of Mental Development (Madabintal).
The observation result stated that cadets were grouped into several groups and carried out the "Jungle Survival" activities. The cadets' initial activity gave different codes in each group to look for food materials hidden tightly in the shrubs. They must look for the food materials to cook together with the group and then lunch with other groups. In this activity, several groups quickly got the food materials, and others did not; they just found the food materials after hours. They also have to care for other groups whose food is not sufficient enough. Before other groups found their food materials, several groups could not eat their food because they cared for their peers. They must work hard and cooperate among the individuals and groups to solve difficult situations and form Hardiness. Reflection on what lessons could be learned from the "Jungle Survival" activity in the evening. It turned out that the cadets could analyze and discuss in detail the benefits of this character education. They conveyed their opinions reflecting on the activities carried out during the previous day. Thus, the critical way is how to implement these lessons into life together in a boarding.
The author also feels how they encountered difficult situations with hungry stomachs while the time to complete tasks was limited. Therefore, cooperation, hard work, innovative work, care for others, not living individually, physically, and mentally healthy, and creating a hardy character was needed. On the other hand, they also must obey the rules and respect the trainer. The conditioning process in character education is relevant to Yasin Nurfalah's statement that character-based education leads to instilling the habituation of the good things so that children's know-how is good and is not (cognitive domain). Also, they can assume the good values (affective domain) and is willing to do good things (psychomotor domain). In the research of Ping (2020), humans are responsible for setting a nature. Setting the nature is to set a nature and its elements that are needed the character of responsibility, Hardiness, etc., especially for prospective Merchant Marine Cadets. An Islamic perspective seems to be the best alternative in dealing with and helping nature heal from the (possible) corruption.
"In educating the cadets, we committed to implementing boarding-based education, implementing and using local wisdom and cultures attached. Because boardingbased education helped us monitor the students' activities within 24 hours orderly structured, it underlined their religious character education and local cultural wisdom. Implementing a boarding system is an attempt to adjust an educational environment suitable to cadet professionalism demand as the future prospective transportation cadets (Interview result of Character Building Center Organizer, Malahayati Merchant Marine Polytechnic on July 9, 2019).
According to the leader of Poltekpel of Aceh, religious character manifested in the local wisdom is the critical component that cadets must have to grow the consciousness inside cadets' self in order to perceive that a sailor is not merely a profession, but as a call of the soul based on sincerity to serve the nation and state, for the benefit of humankind. The following is an excerpt from the interview with the head of the institution.
"The boarding activities run structured. The trainers monitored the activities and carried them out directly in stages by a person in charge of the cadets' events to run orderly. Also, there was a measured sanction for cadets who broke the rules and were aware of them. This activity was oriented to the religious character and Aceh's local wisdom.

Educational Pattern of Aceh Merchant Marine Cadets
Character educational patterns in Merchant Marine Education of Aceh can be presented in the scheme model as follows. The intervention is carried out through the hidden curriculum or religious education process, and local wisdom leads to the expected target and goal.   The behavior imitation process drives unconsciously through class learning activities, physical training, and the culture of educational institutions. For example, junior cadets call their senior by using the word "kakak." "The leader, caregiver, and trainer here are always given a good example. They are consistent with the rules being agreed together. When class learning is conducted, we feel that physical training activities and the culture of educational institutions are built together. The culture of respecting the elder and cherish the younger has developed here. Several words adhered to our daily life are "ready" and "asking for a permit." The word "ready" showed that we were ready to carry out the task and obey the rules. The word "asking for a permit" showed the act of respecting others in terms of words and "We have set the behavior standard. Furthermore, we formed a particular sub-section to monitor character education. The expected behavior has been packaged within 24 hours activity in the boarding like carrying out guard picket, conducting eating rule, dressing, praying together, shipping, and meeting to society while carrying out particular events" (The interview result of Malahayati Merchant Marine Polytechnic of Aceh on July 7, 2019).

The role of local wisdom in implementing religious character education in Malahayati
Merchant Marine Polytechnic of Aceh relates to local Islamic values and is absorbed in educational institutions' culture. Terrence E. Deal dan Kent Peterson stated that tradition, ritual, and vivid local values developed in the school circumstances and powerfully impacted the appearance, way of thinking, action, and feeling (Deal & Peterson, 1999) The most formidable challenge in reflective studies is that the cadets can connect the religious belief, religious practice, religious feeling, religious knowledge, dan religious effects (Glock & Stark, 1970).
The field finding of the fifth diversity dimension, which the most dominantly appears, is the dimension of religious ritual and the dimension of the Religious Impact that is good enough.
What looks weak in general is the dimension of religious appreciation and the dimension of religious science. The dimension of Religious Faith is suitable due to the form of religious Acehnese culture. According to this finding, it can be concluded that Cadets' religiosity has not been manifested ultimately, yet still partially.
The combination between character education and religious values will give moral consciousness for all people who are encouraged to do good and positive action, and the internal human self does not cause it. Otherwise, the encouragement to carry out the good things comes from inside the human self because they believe that inside the human self has the relationships among individuals so that the people who carry out the good things are reversed (Siswanto, 2013).
The observation result showed that religious values are manifested in the local wisdom and instilled in the cadet's self before carrying out the caregiving/education process.
However, the stages are still in belief stages and showed religious ritual form. The caregiver realizes that this is one of the challenges to implement religious character education. The following is the interview result of the manager of the character education center.
"The activity of praying together that lead and managed by the cadets has run orderly.
We usually invite Ustadz (Islamic Figure) to support the activities to carry out Islamic lectures adjusted to Islamic boarding culture. Besides, the call of Abang and Adik has usually been used in boarding life. Therefore, the seniority has been eliminated into respecting and cherishing while caregiving (Interview result of Character Building Center Manager on July 9, 2019). The character value of Order and Respect (the dimension of religious impact) appearing in the cadets' behavior is the words "Ready" and "Asking for Permission," which are always used for cadets' daily activities. It has been shown that cadets have implemented religious values that are symbolized by semi-military discipline.

CONCLUSION
The implementation of religious character education in Aceh Merchant Marine Education is one of the models of religious character education in The Ministry of Transportation of Republic Indonesia. The process of character education implementation applies a religious approach using Acehnese's local wisdom with a high religious spirit (Particularly for Islam). The process of character education implementation is carried out by the process of habituation and the condition of education environment through several aspects: figure, exemplary of the institution head/caregiver/coach/ senior cadets, behavior standard (cadet's code of conduct), local wisdom, and reflective study that are conducted through the activities of learning and training. Implementing religious character found five dimensions of religiosity that are incompletely appeared to manifest religious behavior, yet still partially. However, the dimension of religious ritual and the religious impact often appear in the cadets' daily behavior.
In contrast, religious appreciation and religious science are still weaker than other dimensions. That is good enough is the dimension of religious faith formed and encouraged by Acehnese local wisdom. The implementation of character education in Aceh Merchant Marine Education is believed to bear the cadets' profile of intelligent, professional, skilled, mentally, and physically healthy and good behavior (prospective transportation cadets).