Developing Learning Competencies of Multicultural and Local Wisdom Values-Based Islamic Religious Education in Higher Education in Indonesia

This study aims to identify the competencies developed from multicultural values and local wisdom in Indonesian society in Islamic Religion Education in Higher Education. This research method is qualitative, the technique of collecting data uses interviews, questioner, observation, study documentation, and focus group discussions. The subjects were lecturers and students participating in Islamic Religious Education learning. The study results found two main components, the competence of Islamic Religious Education Learning in Higher Education, which is based on multicultural values and local wisdom, and the development of indicators and instruments for assessing attitudes. The contribution of this research is the revitalization of the curriculum on the learning outcomes of Islamic education in the affective domain and cultivate multicultural values and local wisdom through Islamic Religious Education Learning in Higher Education.


Introduction
This research's critical concept is learning in Islamic Religious Education as a subject or course by incorporating aspects of multicultural values and local wisdom in Indonesian society. Therefore, it leads to providing new competencies. This research develops multicultural values that accept and respect differences in religious understanding between Muslims and non-Muslims, culture, customs, language, ethnicity, and a person's demographic origin. Also, renewal of Islamic Religious Education is needed beginning from its student's selection The values of local wisdom include critical, logical, and contextual thinking about the religious system in society, people's perspective on culture and the environment, and preserving Indonesian society. Thus, multicultural values and local wisdom become objects in formulating competencies, achievements, compiling materials, activities, methods, competencies, and objectives of evaluating Islamic Religious Education in Higher Education. National character is shaped by the creativity of the nation itself. Creativity will be closely related to well-being and the strength of the nation when facing national problems, a creative nation will hold and stand firm amid other nations, we need the reference to its traditional cultural dynamic and positive values that are found in all subcultures of this nation (Daniah, 2016).
Multicultural is a term used to describe views someone about the variety of life on the world, or cultural policies which emphasizes acceptance against the diversity, and various kinds of culture (multicultural) that exist in community life concerned system values, habits, and politics they embrace (Wahyu Adya Lestariningsih, 2018).
The purpose of multicultural education relating to attitudes (attitudinal goals) is to develop cultural awareness and sensitivity, cultural tolerance, respect for cultural identity, responsive attitude to culture, and skills to avoid and revolutionize conflict. Skills can also be formed through being friendly with the environment (Karim et al., 2020).
Multicultural education goals in learning purposes are correct distortions, stereotypes, and misconceptions about ethnic groups in textbooks and instructional media. It provides various strategies for respecting and accepting differences in front of people, provide conceptual tools for interpersonal communication, provide evaluation techniques, clarify values, and explain cultural dynamics.
Local wisdom is a view of life and science as well as various life strategy in the form of activities carried out by the community local in answering various problems in meeting their needs. Etymologically, local wisdom consists of two words, wisdom and local. Other terms for local wisdom among them are local policies (local wisdom), local knowledge, and local intelligence (local genius). (Njatrijani, 2018). Local wisdom can be seen as a national identity, especially in-depth possible Indonesian context local wisdom is transformed cross-cultural which in turn gives birth to national cultural values. In Indonesia, local wisdom is a philosophy and a view of life that manifests in various fields of life (social and economic values, architecture, health, environmental management, and so on). (Noviana Afiqoh, 2018). Therefore multicultural values and local wisdom as content empower and efforts to minimize conflict and an exclusive attitude.
Affection competency development refers to the taxonomy that has been developed by Bloom et al. Affective domain taxonomy consists of receiving, responding, valuing, organization, and characterization (Daid R. Kratwhohl, 1971, pp. 34-35). Based on the affective domain, taxonomy affective competence development can be done by developing indicators drawn from multicultural values and local wisdom in Indonesian society. The competence of learning outcomes of PAI in the affective domain enables students to accept, appreciate, and implement multicultural values and local wisdom.

The philosophy of multiculturalism and local wisdom value Islamic Religious
Education is the progressivism theory. Secondly, the idea of constructivism emphasizes the ability to adjust to change and development in society. Thirdly, Pancasila's ideology or philosophy emphasizes the values of religiosity, humanity, unity, respect for diversity, and togetherness/consensus in making a decision. Islamic Religious Education Learning that considers the harmony of plural society by integrating the values of local wisdom in Indonesia is very urgent because it is the culture of a society that cannot be separated from the community (Abid, 2017).
Conflict and violence occurred in various parts of Indonesia due to this because they do not understand and respect each other between groups one with other groups.
Even though in plural or multicultural reality like Indonesia, the most important thing to consider in life is how one is Conflict and violence groups occurred in various parts of Indonesia due to this because they do not understand and respect each other between groups one with other groups. Even though in plural or multicultural reality like Indonesia, the most important thing to consider in life is how one is groups can coexist in harmony with groups or other beliefs and uphold the values of universal plurality or in the context of Indonesian diversity and diversity. It is neither visible norma at least the quality decreases in the life of the nation and nation in Indonesia. can live side by side in harmony with groups or other beliefs and uphold the values of universal plurality or in the context of Indonesian diversity and diversity. It is neither visible norma at least the quality decreases in the life of the nation and nation in Indonesia. (Ambarudin, 2016) To prevent conflicts from recurring and causing losses bigger, it needs handling from the root of the problem, namely strengthening again the character of love for the country and nationalism through multicultural education at levels of formal education.
Multicultural education develops the concept of tolerance, respect for differences, the skills to learn to live together amid differences. (Laila Fatmawati, 2018) Based on some of the results of previous research, multicultural values and local wisdom are national defense and tools to unite the nation even though it is different but still one, therefore multicultural values and local wisdom must be empowered in students through, material, competence, or achievement of Islamic Education learning outcomes.
The novelty of this research with the research mentioned above is to describe the competence of Islamic Education learning outcomes in the affective domain and instrument for assessing the learning outcomes of Islamic Education in Higher Education based on multicultural values and local wisdom. However, there are still many misinterpret that religion is not in line with cultural values and exclusivist attitudes among students. How to minimize exclusivity among students on issues of religion, cultural diversity, ethnicity and race, and political ideology through enabling students to implement multicultural values and local culture. How the achievement of Islamic Education learning and forms of assessment to measure acceptance, respect, and care for differences in beliefs, cultures, and others

Methodology
This period of the study was between 2018-2019. The sample research is Universities in Jakarta, Malang, and Bandung. Data collection through interviews, questioners, documentation analysis, and Focus Group Discussion (FGD). This study's participants were lecturers at Universitas Negeri Malang, Universitas Pendidikan Indonesia, and Universitas Negeri Jakarta, and students of Universitas Negeri Jakarta.
There were 20 lecturers and 30 students involved in this study. The subjects were lecturers and students participating in Islamic Religious Education learning. The object is to develop the competence of PAI learning outcomes through multicultural values and local wisdom.  (2) affective, and (3) psychomotor.

Picture 2. Concept Map of Competence of Islamic Education Based on Multicultural and Local Wisdom
Based on the competencies, the following diagram is an evaluation component in various domains, including cognitive, affective, and psychomotor in PAI learning based on multicultural and local wisdom. Through the Group Discussion Forum (FGD) between PAI lecturers, they view the need to assess attitude competence, such as openness, tolerance, fairness, and others. According to them, indicators of vulnerability, patience, and others can be taken from the Indonesian people's local wisdom, such as how Indonesians treat the environment, and so on. The attitude assessment process in the following image:

Attitude Assessment
Multicultural Islamic Religious Education is the competency to be achieved Local wisdom is an indicator and competency teaching material to be achieved. The attitude assessment is different from the evaluation of knowledge and skills.

Hayula: Indonesian Journal of Multidisciplinary Islamic Studies
Attitude assessment is the empowerment of humans' psychological aspects because the process of habituation requires regulations that contain reward and punishment. Examples    Establish indicators of openness.

Indicators of openness in discussion:
Provide emotional support for friends, able to handle disagreements so as not to damage the closeness of friendship Reporting the results of attitude assessment every three months or per semester in graphical form Step to Assess Open Attitude in Discussion or empowering pluralism, tolerance, and others in campus life in particular and outside the campus.

1) Self-assessment.
Self-assessment is done by asking students to express their strengths and weaknesses in behavior. Apart from that, self-assessment is useful to shape learners' attitudes towards subjects. The results of the students' self-assessment inform us as confirmation data. Selfassessment can have a positive impact on the personality development of students (Kemendikbud, 2018).

2) Observation
Observation in assessing students' attitudes is a technique that is carried out continuously through behavioral observation. The assumption is that each student  Attitude assessment is a typical variable, i.e., students only honestly report their situation in the measured variable (Widoyoko, 2016). The necessary steps in developing an attitude assessment instrument are development, starting from identifying the purpose of measuring, choosing, recognizing, and understanding a theory that underlies an attitude indicator to be measured. (Azwar, 2018, pp. 14-15). The following is the flow of developing an attitude assessment instrument: The following is an example of a competency rubric for assessing PAI attitudes based on multiculturalism and local wisdom based on the exposure data.