POLARIZATION OF ISLAMIC BOARDING SCHOOLS IN RESPONSE TO GOVERNMENT POLICIES IN THE IMPLEMENTATION OF EDUCATION DURING THE COVID-19 PANDEMIC FROM A CRISIS MANAGEMENT PERSPECTIVE

This article examines the perspective of crisis management regarding the response of Islamic boarding schools to government policies in handling the transmission of the COVID-19 pandemic, where there is polarization among Islamic boarding schools in carrying out their education patterns, some follow government recommendations in carrying out health protocols and some refuse. This type of research is library research with qualitative methods. Data were collected from library sources with a sociological approach. The theory used is crisis management. The findings of this study are as follows: first, the occurrence of pros and cons of pesantren in responding to change. Second, the Polarization of Islamic Boarding Schools in carrying out education management patterns in the midst of the Covid-19 pandemic. This research contributes to efforts to improve education management in Indonesia in general.


INTRODUCTION
The spread of the Covid-19 pandemic in almost all of the world, including Indonesia, is suspected by many to have caused the weakness of teaching and learning activities in Islamic boarding schools 1 . In addition, the management of the institutional administration and the pesantren's economy was also shaken. Consequently, teaching and learning activities must be carried out using online learning methods. And this was done in order to follow the government's directives on preventing the wider spread of the pandemic. It is the same in the economy. Pesantren must survive and remain stable and even have to take advantage of existing opportunities to face real challenges. 2 The response to the pandemic in Islamic boarding schools is quite diverse, this is because the religious paradigms of pesantren are also diverse, some are conservative and some are non-conservative/progressive. Conservative-based Islamic boarding schools are more reserved and tend to fight the existence of Covid-19 by not fully following the health protocols recommended by the government. While others, who are more progressive, prefer to be open to all policies taken by the government as an effort to prevent and overcome  Although the responses of Islamic boarding schools to Covid-19 tend to vary, in general, Islamic boarding schools are responsive, namely willing to accept the application of social-physical distancing, and issuing religious fatwas containing theological explanations about the necessity to follow health protocols. They also provide procedures for carrying out religious rituals in emergency situations during the pandemic. 4 Among the triggers for the diversity of Islamic boarding schools' responses to government policies in handling the Covid-19 pandemic are partial cases, such as the use of the AstraZeneca vaccine. So many observers say that Islamic boarding schools play a strategic role in the community, as educational institutions and Islamic da'wah, in providing legal statements/decisions on the use of AstraZeneca vaccines. For example, the decision of the scholars and clerics in the NU Bahtsul Masail (LBM) Forum in responding to the use of the AstraZeneca product vaccine as permissible is the answer that the wider community has been waiting for because there is a fatwa that says its use is haram. 5 Ideally, the polarization of Islamic boarding schools in the midst of a pandemic does not need to happen, because Islamic boarding schools are educational institutions that are the moral support for the community 6 . The rejection of Islamic boarding schools towards government programs and different attitudes from the government must be seen as internal considerations for Islamic boarding schools to maintain their existence. However, when dealing directly with power and government, of course, there are more political reasons why pesantren have different responses, and what concrete benefits for pesantren education management will they get from their different and similar attitudes to the government. The issue of managing the pattern of pesantren-based education in the midst of a pandemic, which is seen from the point of view of education management in the midst of a crisis, has not been widely studied by previous researchers.

METHOD
This research is included in the type of library research category 7 . Where the researcher collects data from various previous publications, either in the form of books, research results, journals, articles on websites, and so on. The research approach used in the sociology of education approach, 8 which looks at the behavior of Islamic boarding school-based education managers in Indonesia in dealing with the pandemic. The theory used is crisis management theory in education, 9 so that in-depth information is obtained about the management of Islamic boarding schools in facing the crisis due to COVID-19. Crisis management in education is closely related to government political policies 10 . Thus, the management of pesantren-based education in this study is important to see in relation to the policies issued by the government, especially related to efforts to overcome the pandemic in Indonesia. In addition, crisis management in the world of education cannot be separated from social conflict, especially when it relates to various political, economic, and social interests 11 . Differences or polarization within the pesantren community will be analyzed in this study, especially in their response to government policies.

RESULTS AND DISCUSSION Pros and Cons of Islamic Boarding Schools in Responding to Change
In responding to changes due to the Covid-19 pandemic in maintaining the pattern of education in Islamic boarding schools, there has been a discourse around the pros and cons of technical strategies for responding to change. Pesantren are almost completely helpless when it comes to the health aspect. Discourses related to pesantren, education, and the pandemic only concern how pesantren should implement health protocols optimally, look for religious 6 Ahmad Zain Sarnoto and Lamya Hayatina, "Polarization of the Muslim Community Towards Government Policies in Overcoming the COVID-19 Pandemic in Indonesia," Linguistics and Culture Review 5, no. July (2021) arguments that support the government's political policies in order to break the chain of transmission of the corona virus, as well as the pros and cons of receiving vaccinations with certain types of vaccines. They are all technical and very insubstantial. There is no contribution from within that pesantren can give to the nation and state, let alone to the world.
In a situation where the world is facing a war against the COVID-19 pandemic, it is not only Islamic boarding schools that are unable to move to fight from within, but the state and the Indonesian government itself are also powerless. According to Kyai Said Aqil Sirad, the fragility of the national health system, one of which is due to the high import of medical equipment (alkes). According to him, currently, there is around 94 percent of medical devices in circulation come from imported products. The dominance of imported products marks the fragility of the national health system. Kyai Said Aqil suggested that the government would improve the national health system, by increasing the ratio and reliability of domestic health facilities, such as hospitals and health centers. 12 The fragility of the national health system has a macro impact on the pesantren health system which is also fragile as a micro context. When there is a crisis such as the Covid-19 pandemic, the organization of Islamic boarding school activities, including education in it, must also accept defeat in a global war. Islamic boarding schools are forced, like it or not, to talk and debate about technical issues and strategies that are not substantial. Because pesantren, like the state, cannot do more, let alone think about creating their own health products, which are useful for the health services of students, religious teachers and clerics, so that teaching and learning activities are not disrupted by this kind of health crisis 13 .
When Islamic boarding schools are no longer moving and cannot do much to maintain their independence, Islamic boarding schools inevitably become passive objects for every government policy program. For example, when Vice President Ma'ruf Amin reviewed the process of implementing face-to-face learning at Pondok Pesantren Darunnajah, Jakarta, the government really acted very superior and asked for the vaccination process for pesantren administrators, teachers, administrators, and employees to be accelerated 14 . Meanwhile, the pesantren can only agree with, support, and cooperate with the government with one common hope, which is to be able to return to holding face-to-face education as before the pandemic arrived. The rest, Islamic boarding schools can only refuse trivial things, such as certain types of vaccines, but accept other types of vaccines. This means that the management of Islamic boarding schools and all their policies only focuses on technical matters and strategies for responding to change, without actually being able to offer new alternatives, due to their inherent weakness, which is much weaker than the state's position.
In this weak and lacking situation, both in terms of health infrastructure and policies, Islamic boarding schools are not independent, even in terms of narratives and solutions. The boarding schools, but after seeing the big gaps in the weaknesses of Islamic boarding schools, FSGI dared to build a narrative about what is good for pesantren to cover the gaps. Likewise, when it sees the gaps in the weaknesses of pesantren, the government dares to build legislation whose clauses threaten pesantren with sanctions. The weakness of Islamic boarding schools becomes capital for external institutions to regulate, suggest, and frame them in a definitive narrative, which pesantren itself can only do passively and accept. There is no strong resilience system in the body of the pesantren, especially regarding the education it provides, so that the pesantren can be independent. The only ability of pesantren is religious fatwas whose orientation is predictable, namely supporting the direction of government policies and installing bodies that are fully dependent on the government.

Polarization of Islamic Boarding Schools in carrying out education management patterns
The pandemic has taught many things for the implementation of Islamic boarding school-based education management. Health infrastructure facilities and the ability of Islamic boarding schools to provide education are not the same 15 . The government's political policy should not be haphazard, not in the name of preventing the transmission of Covid-19 in the pesantren cluster, but harming the pesantren itself. Member of the West Java DPRD Commission III who is also the Deputy Chair of the West Java GP Ansor PW, Edi Ruysandi, said that the government's efforts to break the Covid-19 chain in the pesantren environment were positive and good things. However, the clause to impose sanctions on pesantren that violates it is an excessive measure. Rusyandi also added that Islamic boarding schools need solutions, not sanctions. Problems in Islamic boarding schools are in the form of health facilities and services, the availability of masks, hand sanitizers, the food needs of kyai and santri, all of which must be the government's attention. The provincial government must help pesantren so that this health protocol takes place and is implemented optimally. 16 The government's policy is considered excessive in imposing sanctions on pesantren that violate the prokes, not only because they are not present to provide solutions, but also because the government is partially present to pesantren. For example, when some Islamic boarding schools have received thousands of doses of vaccine, other pesantren are undergoing mass vaccination, and the government claims to have accelerated the pesantren vaccination process, but at the same time, there are still many Islamic boarding schools that have not received the Covid-19 vaccine. This can be seen from the statement by Rabithah Ma'ahid Islamiyah (RMI) of the Nahdlatul Ulama Executive Board (PBNU), who said that although there were reports from a number of Islamic boarding schools that had received the Covid-19 vaccine, there were still many Islamic boarding schools that had not received the  This means that the government is present as a sanctioning agent is not a solution, it is an inappropriate action, 15  because the pattern of the resilience of pesantren management, including education in it, is not uniform.
In responding to the vaccination policy in Islamic boarding schools, there is a polarization between the pros and cons. If some Islamic boarding schools do not differentiate between types of vaccines, then there are some Islamic boarding schools that accept certain vaccines and reject other types of vaccines. This can be seen from the case of the rejection of Islamic boarding schools in East Java to the vaccination program with AstraZeneca by the government. Caretaker of Amanatul Ummah Islamic Boarding School, KH. Asep Saifuddin Chalim, openly said that his party refused to inject the AstraZeneca vaccine at the educational institution he managed. Asep Saifuddin Chalim strictly forbids tens of thousands of students, students, and teachers at his educational institution from receiving injections with the Covid-19 vaccine produced in the UK. 18 This is different from other Islamic boarding schools that are willing to receive vaccinations with AstraZeneca. This can be seen from a number of kyai and caretakers of Islamic boarding schools in East Java Province, who stated that their party was ready for injections using AstraZeneca. This phenomenon was also conveyed by President Joko Widodo during a visit to Sidoarjo Regency. The President said that he had met with the Indonesian Ulema Council (MUI), East Java, and met with clerics in East Java Province to discuss the AstraZeneca vaccine. According to Jokowi, the MUI and the Kiai in East Java are ready to be given the AstraZeneca vaccine and will soon be used in their Islamic boarding schools 19 . This is independent of their respective religious ideologies as well as the president's political interests with AstraZeneca, but what is most prominent is the phenomenon of the attitude of pesantren towards the AstraZeneca vaccine being part of the material supporting the polarization of pesantren.
Because Islamic boarding schools are experiencing polarization, both because of differences in the ability to support infrastructure and differences in religious ideology and political interests, this has an impact on the implementation of education in pesantren. For Islamic boarding schools which are completely limited, both in terms of infrastructure and superstructure (religious ideology and political networks), the practice of providing education is different. Islamic boarding schools that are unable to guarantee the safety of their students take a policy to repatriate or suspend education. However, Islamic boarding schools are quite capable in terms of infrastructure and political networks, so the implementation of education will continue to be carried out while still complying with health protocols.
Thus, the resilience of pesantren-based education is not the same 20 . The background factors also vary, ranging from financial ability, political network capabilities, and the ability of health support facilities which ultimately have a major influence on the sustainability and sustainability of Islamic boarding school education during the pandemic. Islamic boarding schools that have many capabilities are more resilient in facing the pandemic crisis, so that the implementation of teaching and learning activities can continue while implementing the implementation of health protocols and even providing health services independently, even contributing to the health of the community around the pesantren. However, Islamic boarding schools are weak from all sides, they are forced to take time off, even when they return to implementing teaching and learning activities. they are accused of being the cause of the transmission of the virus and framed in the narrative of the "pesantren cluster". This last category of pesantren is not only suffering from the virus attack but is also threatened with legal sanctions due to regulations made by the government.

CONCLUSION
Based on the description above, the pros and cons of responding to changes in the education system and the occurrence of polarization in responding to government policies among Islamic boarding schools are part of the response and efforts to maintain the pattern of pesantren education in the midst of the Covid-19 pandemic in a crisis management approach. However, the crisis management of the pesantren education world during this pandemic tends to be passive-affirmative. Islamic boarding schools are powerless to take steps that grow from their internal awareness because they are constrained by many obstacles in the form of infrastructure and human resource capacity, so they become passive objects that will surely affirm all government policies. To survive in the midst of a pandemic crisis, the management of Islamic boarding schools is more about supporting all government policies, such as the strict application of health protocols, even being able and without protest to receive sanctions from the government if they are considered to have violated the prokes rules. By acting passively and affirming the government's political policies, the implementation of pesantren education is much more sustainable. The implementation of teaching and learning activities can be carried out within the corridor frame that has been determined by the government. If anyone acts actively, it becomes part of the minority and is unpopular. There are few cases where pesantren try to diverge from government policy, but this phenomenon is an exception. Even if there are pros and cons within the pesantren, which both imagine the sustainability of education during the pandemic, it is carried out at the level of technical strategy, not a substantial level that really offers alternatives and novelty. This is because the pesantren itself has not been able to get out of its internal constraints, such as the lack of infrastructure, facilities, and human resource capacity to contribute more for the students and for the surrounding community, especially in tackling the Covid-19 pandemic.