UNIVERSITATION OF STAIN MALANG: POLICY ANALYSIS ON INSTITUTIONAL CHANGE IN THE PERSPECTIVE OF

PHILOSOPHY OF VALUE

Muhammad In’am Esha

Lecturer of Islamic Philosophy at the Faculty of Humanities and Culture e-mail: essa_iesha@yahoo.com

ABSTRACT

This paper examines to study institutional change of the State Islamic University (UIN), Malang. This study gets some summaries: First, that institutional change of UIN indicates that social sphere of higher education coloured with struggle for implementation of Islamic universality in education field. Struggle in social sphere of higher education cannot be discharged from spirit of muslims to make a "more active" social sphere in Indonesia society. Spirit of universalization of Islamic values cannot be discharged from event pushing universitization of SIHE in the early 21 C. Second, success of institutional change at UIN, Malang because: (a) its elite actors are able to mobilize its modalities both economic, social, culture, symbolic, spiritual, political, and leadership capitals; (b) there is braveness from elit actors to put a window of opportunity as institutional actor for implementation of MoU between Ministry of Religious Affairs, Indonesia and Ministry of Education, Sudan by transform State of Islamic College of Malang (STAIN) become Indonesia-Sudan Islamic University (UIIS). This Institutional change from STAIN to UIIS, is actually as an opportunity transformation from institutional problem toward international one. Keywords: Social Field, Window of Opportunity, and Change

Tulisan ini mengkaji perubahan kelembagaan di UIN Malang. Kajian

ini mendapatkan beberapa kesimpulan: Pertama, perubahan kelembagaan

di UIN Malang menunjukkan bahwa ruang sosial pendidikan tinggi

diwarnai dengan perjuangan untuk mengimplementasikan nilai-nilai

universalitas Islam dalam ranah pendidikan. Perjuangan di ranah

pendidikan tinggi tersebut tidak dapat dilepaskan dari spirit umat Islam

untuk membuat sebuah ranah sosial yang “lebih aktif” dalam masyarakat

Indonesia. Spirit universalisasi nilai-nilai keislaman tidak dapat dilepaskan

dari hal-hal yang mendorong perubahan Perguruan Tinggi Islam Negeri

(PTIN) menjadi universitas. Kedua, keberhasilan perubahan kelembagaan

di UIN Malang dipengaruhi oleh beberapa hal: (a) aktor-aktor elitnya

berhasil memobilisasi modal yang dimiliki baik modal ekonomi, sosial,

budaya, simbolik, spiritual, politik, maupun kepemimpinan; (b) adanya

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keberanian dari para aktor elit untuk mengambil “jendela peluang” untuk

mengimplementasikan MoU antara Kementerian Agama RI dan

Kementerian Pendidikan Sudan dengan mentransformasikan STAIN

Malang menjadi Universitas Islam Indonesia-Sudan (UIIS). Perubahan

institusional dari STAIN Malang menjadi UIIS sesungguhnya sebuah

transformasi peluang dari persoalan kebijakan yang semula bersifat

institusional menjadi persoalan kebijakan yang bersifat internasional.

Kata Kunci: Ranah Sosial, Jendela Peluang, dan Perubahan

A. Introduction

There was a very significant change at the begining of the 21st

century in the contexts of Islamic higher education development in Indonesia

in the form of institutional changes from PTAIN institute / college to university.

Precisely, institutional changes happened to some PTAINs whose previous

status was IAIN / STAIN into UIN. It is said as a significant change since it

did not only impact largely on the context of the struggle of thought of Islamic

education in Indonesia, but the change also causes some consequences in

the social, economic, and political realm.

Some PTAINs that had changed, including UIN Sharif Hidayatullah

Jakarta previously was known IAIN Sharif Hidayatullah Jakarta, UIN Sunan

Kalijaga Yogyakarta originally was IAIN Sunan Kalijaga Yogyakarta, UIN

Maulana Malik Ibrahim Malang originally was STAIN Malang, UIN Sunan

Gunung Djati Bandung from IAIN Sunan Gunung Djati Bandung, UIN

Alauddin Makassar originally was IAIN Alauddin Makassar and UIN Sharif

Kasim Riau originally was IAIN Sharif Kasim Riau. These previous

Institutional changes of some PTAINs was followed by a number of IAINs

which intend to transform into UIN such as IAIN Sunan Ampel Surabaya

which is currently filing the process of change and a number of STAIN willing

to change into IAIN such as IAIN Surakarta which was recently inaugurated.

This paper attempts to examine the institutional changes that

occurred in STAIN Malang which has successfully transformed into UIN

Malang in 2004 based on the Presidential Decree No. 50 Year 2004. The

change of STAIN Malang into an Islamic State University is a rare

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phenomenon. Generally, according to linear developmental theory, the

change should have been into IAIN in advance. No wonder if Prof. Arsyad

Azhar called the institutional change of STAIN Malang as a quantum leap

(Arsyad, 2011: 49).

This paper discusses the public policy analysis on institutional

changes of STAIN Malang into UIN Malang viewed from the philosophy of

value. In this paper, the philosophy of value used as a perspective based on

the thought that institutional change is essentially a policy or decision

produced by the actors in a social struggle field (Bourdieu, 1993: 29) and the

decision produced by actors are inseparable from values surrounding it.

Value, in Giddens’ context, serves as a structure that influences the actors’

action in decision-making.

The interesting inquiry is what are the fundamental values of the

institutional changes making the actors willing to struggle to transform the

institution into university, how those values are achieved to produce

institutional change and how such values are continuosly guarded in post-

institutional change. These three interesting things make it worth studying. If

we look at the three issues, hence, all of which are philosophical questions.

The first question is about ontological aspect on what are the

fundamental values supporting the institutional change, the second one is

about epistemological aspect on how the values were struggled in the form of

institutional change? The third question is about axiological aspect on how

the fundamental values are protected after the change. Therefore, the

perspective adopted in this paper is the philosophy of value. In this paper, in

particular, the epistemological aspect will be the utmost focus on how the

value plays its role and is exercised in the form of institutional change.

B. A Policy Analysis on Institutional Change and Struggle Domain

1. Models of Policy Analysis

There are several models of public policy analysis. In the context of

this paper, the stream window model is going to be used. This model departs

from the assumption that the implementable policies should be achieved after

the opening of the "window" that is driven by three major currents. According

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to John W. Kingdon (1984), a thinker who introduced this model, three

currents of window opener include: problem stream, the political stream, and

policy stream. Problem stream is meant that the problems arising in the

community which need the attention of policy makers and the society.

Political stream is how a problem is able to be drawn into the government's

agenda. Therefore, in this context, the presence of groups putting pressure

towards the government is important to put an issue into the agenda of the

government. However, when an issue has indeed been a concern of the

government, then such pressure remains less necessary. The problem is in

line with the agenda or the 'mood' of the government. Meanwhile, policy

stream is an attempt of engaging some experts in a certain problem being

faced either from academicians, researchers, consultants, congress staff, and

budget management holder. When the three currents met, then a policy can

be generated.

This model is useful to analyze the setting agenda in the policy-

making process. As Kingdon explains (in Kelly, 2005: 9) that the model can

analyze the three major currents in the policy formulation. In the current issue

(problem stream), there are some matters that can be analyzed the influential

values in a policy issue. In the political stream, the analysis can focus on the

main influential powers in the formulation of government agendas, such as

groups’ interest, changes in government, bargaining process amongst

groups’ interest, and so on. Policy stream analysis can focus on how

arguments are constructed; hence, a policy is made among several emerging

alternative policies. According to Kingdon, to make policy ideas survive and

can be implemented are hugely influenced by technical feasibility,

acceptability values, and the anticipation upon the limitations in the future as

a policy is implemented.

In addition to using stream-window model, this study also uses the

elite model. Collaborative model in the context of this research uses the

principles of the elite model and stream -window model; therefore, the model

can be called elite stream-window model.

The basic argument is that the policy process that occurs at UIN

Malang is elite because the idea of change is the idea of the local and

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national elites who are in the continuum of a particular system to implement

their policies. In the implementation process that, borrowing Kingdon’s term;

elites are unable to deny the three currents in the policy processes: the

problem stream, the political stream and the policy stream.

In relation to the problem stream, it is mainly concerned about the

problems that arise in the community and these encourage the society elites to

make a certain policy. In this context, the understanding of the problem cannot

be denied. In this regard, the iceberg theory can be used to understand the

policy issues. According to this theory, the issue always emerges from the

public events that appear in the community that can be caused by various

factors. Based on those behaviors, we can understand the pattern of behavior

in general. On the basis of behavioral patterns, we can understand which

systemic structure is at the root of the problem (Widodo, 2008: 47).

The understanding of such public issue, in turn, could boost the

emergence of public policy. However, as described by Islamy (1997: 80), not

all public issues will result in the making of public policy. Islamy confirms that

the public issue could not be a matter of public policy by merely being

perceived as a public issue, but there should be political will to fight for the

common problem to be a policy matter and, more importantly, it is addressed

by policy makers. In this context, the role of society elites is important since the

elite’s concern often raises political will and influences people to, eventually,

issue a policy. Political and policy streams become important stage for the

emergence of a public policy. According to Kingdon (1984: 174), a policy is

influenced by the window of opportunity made up of three things: the problem

stream, the political stream and policy stream. This window of opportunity

would, later on, be influential for the outside initiative, mobilization, and inside

initiative.

Window of

Opportunity

Problem

Stream

Policy Stream

Problem

Stream

Problem Stream

Policy Output

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Gambar 3 Teori Jendela Peluang (Kingdon, 1984)

Gambar 1 Window of Opportuniy

2. Social Field and Struggle Arena

Bourdieu explains that in the social world, we recognize the social

field and arena. Social field refers to the whole conception of the social

world. It views that the social reality as a space (topology). Social field

consists of many inter-related arenas, but it has its own fashion. Arena is an

autonomous social world and works with its own laws. We know, for

example, the arena of politics, economy, art, religion, education, and so

forth. All individuals who want to enter the arena need to understand the

"rules of the game" in it.

With regard to this arena, Bourdieu (2010: 211) asserts that in

every arena, there is always fight which happens to compete for domination

or fight for certain values. These values are struggled which, in turn, form

certain dominations.

In this case, it is important to discuss what is called as capital.

Arena is like a market where the more capital we have, the more possible to

the battle of domination. Capital can refer to the economic, social, cultural,

and symbolic one. Those who do not own the capital will fall under

domination.

Capital is only social energy generated in the arena where it

produces and reproduces. Social capital is the network of connections and

relationships that are useful resources in the determination and

reproduction of a social position (Haryatmoko, 2003: 11-12). In the context

of education, social capital can be manifested as alumni network owned by

an educational institution. The more of these alumni occupying important

positions in a country, the more powerful social capital owned.

Cultural capital can be a diploma, knowledge that has been

acquired, cultural codes, ways of speaking, writing skills, patterns of

Political Stream

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disposition, manners, ways of interaction, and so on that play roles in the

determination and reproduction of social position (Haryatmoko, 2003: 11-

12) . In the context of education, this cultural capital can be a production of

books owned by an educational institution as well as the academic culture

built and developed by a higher education institution. The more production

of knowledge posessed by an institution indicates the richness of academic

cultural capital for the institution.

Symbolic capital can be a huge office in an expensive area or, for

example, academic degrees listed on a business card, the boss and his

aides, and so on (Haryatmoko, 2003: 11-12). In the context of education,

the symbolic capital can be a magnificent building, complete laboratory,

media of education, and library facility, certifications owned, BAN-PT levels

of accreditation, ISO, and also the educational ranking acquired by an

institution of higher education. All these are symbolic capitals that are

important in this context.

Social practices, thus, cannot be separated from the habitus,

arena, and capital. Social practices, in fact, loaded with behaviors of how to

reinforce domination. No wonder then if Bourdieu sees the social reality as

a battle field for individuals and social groups to one another.

C. The Institutional Change from STAIN Malang to UIN Malang

Observing the policy process experienced by UIN Malang from a College

to a university can be described as something "special". As Arsyad Azhar said,

former Rector of UIN Alauddin Makassar, that what is experienced by UIN

Malang is a quantum leap. In fact, the commentary said that what was done by

Imam Suprayogo as "madness". Generally, the proposed changes should be

from STAIN to IAIN then into UIN.

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Picture 2. Stages of Institutional Change

The institutional changes from STAIN to UIN take the following stages:

a. Stage of Building Awareness

This stage was conducted for example by arranging study visits to

Christian universities to provide empirical facts on advancement of the

private Christian higher educational institution. By these visits, it is expected

to call the awareness of STAIN Malang is left behind other private

educational institutions.

In addition, building awareness is also through non-formal dialogues

on the campus development after being STAIN Malang which originally was

Faculty of Tarbiyah, the IAIN Surabaya’s branch. As an autonomous STAIN

that is no longer dependent on the chief institution, IAIN has, therefore, to

think about future development.

b. Stage of Conception and Planning

Stage of Conception and Planning was conducted through the

creation of the STAIN’s Strategic Development Plan for 10 Years ahead. In

this Strategic Plan declared that, in addition to the development of strategic

programs in academic, institutional, and staff business, STAIN should have

changed its status into university in the next ten years.

c. Stage of Actualization/implementation

Stage of implementation is based on the drafted strategic plan. In the

early phases, the development including strategic programs such as the

• The form of Islamic College seems to be inadequate

STAIN

• Obtaining Wider Mandate, STAIN can open general study programs.

• Preparing to open new Faculties.

STAIN WIDER MANDATE • Being appointed to

implement MOU with Sudan served as a strategy to change into UIN.

UIIS

• The change into UIN as the first step realizing the universality of Islam.

UIN

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Special Programme for Arabic Language Development (PKPBA),

improvement of infrastructure, establishment of ma'had aly, and the

development of cooperation networks. In addition, there are a few things

taken into consideration in relation to the institutional status changes as

follows:

1). Submission of proposals, development of strategic programs, and

STAIN’s Wider Mandate

Submission of proposals in the form of institutional change proposals

was continuously undertaken tirelessly. At this stage, diplomacy and

communication were intensely performed by the actors to convince many

people although many are "insulting" and some even think that what STAIN

Malang did as madness.

Diplomacy conducted by Imam Suprayogo, for example, when there

was discussion regarding the institutional status changes of IAIN into UIN

and STAIN was not on the agenda. However, Imam Suprayogo insisted on

coming even though as a listener. In addition, diplomacy through personal

approach was also carried out, for example, by inviting figures such as

President Abdurrahman Wahid to know better about STAIN Malang and its

strategic potential if it is turned into a university.

Communication is continuously constructed primarily to internal

campus in order to understand the "dreams" of STAIN into UIN Malang. "I

am a dreamer, in making them come true then I would encourage everyone

to dream", said Imam Suprayogo. Communication is not only done verbally

but also in written by publishing books used as guidelines in the campus

development such the books as vision, mission, and tradition, Tarbiyah Ulul

Albab, the Dreams of STAIN Malang, and the Paradigm of Scientific

Development.

Besides, STAIN Malang continuously makes developments to

prepare for a university. Academically, strategic programs developed such

as ma'had Aly and graduate programs. In order to open the general study

programs, STAIN Malang obtained the nickname as STAIN Wider Mandate,

therefore STAIN Malang, which was previously an Islamic College opening

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religious studies programs, can by then open general courses. STAIN

Malang with its expanded mandate was a strategic matter; therefore, the

preparation into a status as university becomes more possible.

2). Institutional Change of STAIN into UIIS

Institutional change into UIIS (Indonesia-Sudan Islamic University)

demonstrated expertise to take advantage of opportunities to change into

the University. The Change into UIIS was "strategic" and blessing indisguise

through which STAIN’s change into the university came true. Moreover, the

existence of UIIS inauguration conducted by the Head of government of both

countries.

Sunday, July 21, 2002, was a historic day since on the day the

institution was inaugurated as university by the Vice President, Dr. Hamzah

Haz, witnessed by the Vice President I of Sudan, Ali Osman Mohamed

Taha, and a number of ministers, both from Indonesia and Sudan. Two of

the Indonesian Ministers, the Minister of Religious Affairs, Prof.Dr.H. Said

Agil Husin al-Munawwar, MA and the Minister National Education Prof.

H.A.Malik Fadjar, M.Sc. were also present.

The appointment of STAIN Malang by the Minister of Religious Affairs

to implement the MoU is based on the results of evaluations and studies by

a team appointed by the Minister of Religious Affairs involving fellows both

from Indonesia and Sudan. Some IAINs and STAINs were nominated to be

the executor of the MoU, but ultimately on the basis of the report of the team

decided that STAIN Malang was considered as the best qualified to become

a university.

Some of STAIN Malang’s strengths including (1) having varied study

programs (beside religious studies, there are some general courses), (2)

having special programs of Intensive Foreign Languages Development

(Arabic and English), (3) having ma'had (dormitory) that can accommodate a

large number of students, (4) it is situated in the very conducive town for the

development of higher education, especially Malang was announced as the

city of education, (5) STAIN Malang has clear plans both physical and

academic development in the future. Therefore, it is grateful that the

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appointment of STAIN Malang to be a university has been based on the

objective, open and rational consideration.

3). Change from UIIS to UIN

Actually, STAIN Malang’s change into UIIS causes such problems as

the inclusion of a foreign country is not permitted to be a university name in

Indonesia. Therefore, the name (UIIS) should be changed into UIN by the

Presidential Decree. 50/2004 preceded by the Joint Decree of the Minister of

Religious Affairs and the Ministry of National Education.

Looking at the process of institutional change of STAIN Malang into

UIN Malang is interesting in which the process was marked as bottom-up

policy. It is different from IAIN Syarif Hidayatullah and IAIN Sunan Kalijaga

Yogyakarta which seemed to be top-down policy for they implement the

government policy plan whenTarmidzi Taher led the Ministry of Religious

Affairs (Hady and Rasmianto, 2004: 36; Rasmianto, et al., 2004: 234;

Suprayogo and Rasmianto, 2008: 108)

D. Policy Analysis on Universitization of STAIN Malang

Observing the institutional changes that occurred at UIN Malang

provides insight that the role of elite actors is crucial. It is true then to say that

the changes that have occured at UIN Malang were the policy of elite-mass

(Abdul Wahab, 2008: 88). The actors of elite campus, with their positions and

authorities, have initiated and run these institutional changes.

The importance of PTAIN’s development has been the concern

among the campus elites when the campus was still a Faculty of Tarbiyah

IAIN Sunan Ampel Malang. The question is why such a change happened in

a certain period and under certain elites? Taking the example of PTAIN

students’ awareness that they should understand the Arabic language as the

primary competence for PTAIN is established as a bridge to study the

knowledge sources derived from the Qur'an and hadith which are in Arabic.

However, in fact the quality of Arabic language proficiency among students of

PTAIN has declined. Hence, it is understood that the awareness of a problem

is not necessarily able to result in a certain policy.

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STAIN Malang’s successful change into UIN Malang was

determined by its elite’s courage to make use the window of opportunity to

implement the MoU between the Ministry of Religious Affairs and Ministry of

Education Sudan. When representatives of Sudan Government plan to visit

Indonesia, the moment is used to perform the inauguration of STAIN Malang

to be UIIS.

According to Kingdon’s perspective (1995:165), the window of

opportunity utilized by elite actors to mobilize and achieve the goal that has

been planned in the RSP of STAIN Malang. This momentum is also

reinforced and incorporated by the progressive spirit among the campus

elites of UIN Malang in scrutinizing the condition of STAIN Malang campus

that seems like "an old school" on one side with the fact that public’s

expectations for higher education and the challenge of Islam on the other

hand is a reality that should be a momentum to make changes. Spirit to

materialize the values of universality of Islam in the realm of Islamic higher

education becomes the underlying struggle of these institutional changes.

It is understood that the phenomenon of institutional change at UIN

Malang emerges from the elite actors’ awareness of the elite problems which

can be transformed into institutional change (Institutional problems). This is

manifested in the Strategic Development Plan of STAIN Malang in 10 Years

Ahead. Nationally, any institutional change policy into UIN has become

government policy; however, STAIN Malang was not the "target". Therefore,

elite actors set the moment of cooperation between the Ministry of Religious

Affairs with the Ministry of Sudan’s Education to push the institutional

problem becomes a public issue or issue as well as a political issue. The

STAIN Malang’s change into UIIS has made STAIN Malang become a

national and international issue at the same time because it involves inter-

state relations. At this point, the STAIN Malang’s institutional changes are

departed from an unattentive issue to a public and state concern.

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Picture 3 Stream-Window Elite Model

In the Process of Institutional Changes

The problem is how the momentum is achieved for good. Despite

the presence of momentum, it is going to be difficult if the institution does not

possess adequate supports. In the Bourdieu’s perspective (2010: 215), this is

of importance to use the capitals to win the battle in the social field of

institutional change.

In the process of STAIN Malang’s change into UIN Malang, there are

some categorized capitals used to support the success of the process of

changes, namely: First is the economic capital. Economic capital is the

capital based on someone or group ownership in terms of economy.

Economic capital is usually concluded in how much amount of money or

property owned by a person or a group of such organization, company, and

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etc. The financial condition of UIN Malang was still low when its status was

STAIN Malang. "Due to the lack of funding, we should ride the train to go to

Jakarta at that time", as Baharuddin narrated, the former Vice Chairman II of

STAIN Malang.

The financial constraint was not an obstacle for developing the

institution. Various strategies were undertaken to raise funds from the public

such as forming Students’ Parents Association (IKOMA). Through IKOMA,

the funding for relatively large cost in the development of the campus was

obtained. In 2008/1999-1999/2000, IKOMA collected Rp. 635 955 000, - (Six

Hundred Thirty-Five Million and Nine Hundred and Fifty Five Thousand

Rupiah). It was a very large number for STAIN Malang that recently had

changed status from Faculty of Tarbiyah IAIN Sunan Ampel Malang. These

funds were used for the construction of campus facilities and infrastructure

such as ma'had al-jami'ah (campus pesantren). To provide accountability, the

institution held a meeting every year with students’ parents to report its

spending.

. The second is cultural capital. The cultural capital is including the

knowledge that has been acquired, cultural codes, ways of speaking, writing

skills, innate characters, manners, how to interact, and so forth that plays a

role in the determination and reproduction of social positions (Bourdieu 2010:

24). In the context of UIN Malang, the capital of academic culture is important

in the process of institutional change.

At that time, STAIN Malang developed some strategic programs to

establish the academic culture in campus as follows:

1. Developing the academic culture in Arabic language. This activity was in

effect since 1997/1998 through the Special Program of Arabic Language

Development.

2. Developing Campus Pesantren to conduct the studies on old Islamic

books and the implementation of English and Arabic in communication.

3. Forming study centers as a place of scientific development including

Gender Studies Centre (PSG), Institute for Study of Religion and Urban

Society (LKAMK), Center for Publishing, Research, and Community

Service (P3M).

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4. Developing cooperation with both domestic and foreign institutions (e.g.

Saudi Arabia and Australia) to develop academic quality.

5. Providing varied study programs of Islamic and general sciences, such

as natural science studies, Psychology, and Economics.

6. Establishing Graduate Programs at STAIN Malang.

The third is social capital. Social capital is understood as an informal

norm that could enhance the cooperation between two or more people. The

shape and manifestation of the values can be either values or norms of

reciprocal relationships and could also be a variety of more complex doctrine.

According to Haryatmoko (2003: 11-12), the social capital might include the

relationships and networks which constitute useful resources in determining

the positions of social reproduction.

The empowered social capital in the context of institutional change is

manifested in networks owned by the campus elites at UIN Malang that serve

as important social capitals in the process of institutional change.

The fourth is symbolic capital. It cannot be separated from the

symbolic power which enables the owner to get the equivalent of what is

obtained through physical and economic power, as a specific result of

mobilization. In this context, STAIN Malang’s important symbolic capital is its

ability to develop Arabic Language Program that had been only a concern

from one minister to another and its ability to establish Campus Pesantren

(Ma'had al-Jami'ah). These two factors have put STAIN Malang as a national

concern and, eventually, there were many PTAINs that learn from STAIN

Malang at that time.

These capitals were mobilized in the process of institutional change

of UIN Malang. Possessing these capitals, then it is not surprising that STAIN

Malang was mandated to implement the MoU between the Ministry of

Religious Affairs and the Ministry of Education of Sudan. STAIN Malang at

that time was viewed as a qualified institution to carry the MoU as the

university under the cooperation between the Government of Indonesia and

Sudan.

The other capitals in this context are the spiritual, political, and

leadership capitals. Spiritual capital constitutes the ability to develop spiritual

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matters. It includes prayer together, khatm al-Qur'an, tradition of fasting on

Monday and Thursday, qiyamullail, prayer in congregation, riyadhah kubro

and the tradition of sending the lecturers to do Hajj. It is interesting to discuss

here that it is a custom when one of campus members about to do

pilgrimage, he or she is asked to pray for the campus’ goodness.

Political capital is the source owned by the actor or institution to

produce a favorable action or strengthen the position of actor or institution.

Political capital in this context is that, institutionally, STAIN Malang is strong,

especially since the issuance of Presidential Decree No. 11/1997 which

changed the status of the Branch Faculty of IAIN to be STAIN. Such political

capital allows an institution to take initiation without obstruction from its chief

institution.

Leadership capital is the ability to mobilize others to achieve the

future vision that has been agreed upon. The institutional changes of UIN

Malang show that leadership capital also plays an important role. The

campus elites who lead STAIN Malang owning leadership capital that enable

them to make movement of changes.

There were pillars of leadership applied in the period of STAIN

Malang’s change into UIN Malang namely: (1) admitting all the parties, (2)

providing both personal and group expectations, (3) removing barriers, (4)

sharing the love evenly, (5) sharing information widely, (6) building

confidence through the widespread recognition, (7) being fair and honest and

able to act decisively, (8) protecting all sides, (9) being aspirative for all, (10)

building ideal and commitment together, (11) delivering aspiration and not

cutting it, (12) building a culture of fasting, (13) putting forward the discussion

and advicing each other, (14) being oriented on similarity and togetherness,

and (15) creating new innovations continuously (Suprayogo and Rasmianto,

2008: 38; Suprayogo, 2009: 41).

E. Conclusion

In the perspective of the philosophy of value, it can be observed that the

phenomenon of STAIN’s institutional changes into UIN cannot be separated from

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the values. The Institutional status changes of STAIN into UIN were not as

simple as a nameplate change. However, the word "Islamic University" contains

such a great success for the beginning of battle to give more meaning to the

existence of PTAIN in the future (future value).

Universitation is the result of a long struggle of Islamic higher education

to be able to carry out tasks more freely in building Islamic society in the future.

Although it is undeniable that the spirit of those changes is ultimately aimed at

realizing the universal Islamic values through an institution of Islamic higher

education viewed too crowded when its status was as Islamic College.

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