Gusjigang and Hidden Curriculum
Existence and Enforcement in Kudus Islamic Educational Institutions
Nuskhan Abid
Sekolah Tinggi Agama Islam Negeri (STAIN) Kudus
Jl. Conge Ngembalrejo Po Box 51, Kudus Central Java, Indonesia Post Code 59322.
Keywords: Gusjigang, Kudus, Hidden Curriculum, Existence, Enforcement, Islamic Educational Institutions.
Abstract: Gusjigang is an abbreviation of bagus (good attitude), ngaji (Quran), and dagang (trading) taught by Sunan
Kudus. Gusjigang is Kudus society philosophy since hundreds of years ago. This study would like to know
the implementation and the existence of Gusjigang as part of a hidden curriculum at Islamic educational
institutions in Kudus Central Java Indonesia. This study used a descriptive qualitative method. The data was
collected from observation, interview, and the online questionnaire. The interview conducted with Islamic
educational institutions teacher to find out the implementation and the integration of Gusjigang with the
national curriculum. The result shows that Gusjigang is existed and implemented by Islamic educational
institutions as hidden curriculum through institution daily activities. The implementation of bagus and ngaji
value is more prominent than dagang value. The implementation and integration of Gusjigang value
translated into the several activities like shalat jamaah, mushafahah, cultural activities, and
entrepreneurship as well as activities related to hard work, work ethic, good interpersonal communication,
and honesty. The implementation of Gusjigang as hidden curriculum creating people who ready to
challenges the social dynamic in culture, politic, and education.
1 INTRODUCTION
The Hidden curriculum is also known as unwritten
curriculum provides implicit, unconscious, and
informally planned course (Kentli, 2009).
Bergenhenegouwen (1987) states that hidden
curriculum is opposed to the concept of official
curriculum. Therefore, another research related to
the hidden curriculum which is conducted by
Farihah and Nurani (2017) concerning on the
integration of Islamic values throughout hidden
curriculum scheme. Among the existing studies,
some researchers have investigated the
implementation of hidden curriculum on Pesantren
(Hardoyo, 2008) and in the Islamic State College
educational system (Yahya, 2013). Meanwhile,
Lestari and Sukanti (2016) have investigated the
student's character building through hidden
curriculum, intra-curricular, and extracurricular
activity.
Gusjigang is the local wisdom that emerges and
develops in Kudus, Central Java Province Indonesia.
Previous research dealing with Gusjigang only
focused on the domain of trading (gang or dagang
value) from the Gusjigang philosophy. Said (2014)
called Gusjigang as spiritual entrepreneurship.
Mustaqim and Bahruddin (2015) stated Gusjigang as
Kudus local values which have global business
behavior in order to face economic globalization
challenge. Sofiatun thesis (2017) also investigated
about the implementation of Gusjigang in shaping
the entrepreneurship enthusiasm on the Pesantren.
This study aims to know how Gusjigang existed
and enforced in Kudus Islamic educational
institution. These current studies have contributed to
our understanding of the use of Kudus local wisdom
namely Gusjigang as hidden curriculum. This
research does not focus on the implementation of
Gusjigang in the term of entrepreneurship (dagang)
only but also touches “bagus” (good) and “ngaji”
(reciting Qur’an) values. The study of Gusjigang
implementation on Islamic institutions becomes very
important. It contributes the development of local
wisdom knowledge and the spread of Gusjigang
values in all educational institutions to creating
people who ready to challenges the social dynamic
in culture, politic, and education.
66
Abid, N.
Gusjigang and Hidden Curriculum - Existence and Enforcement in Kudus Islamic Educational Institutions.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 2, pages 66-70
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

2 GUSJIGANG AND ISLAMIC
EDUCATIONAL INSTITUTION
CURRICULUM
2.1 Bagus, Ngaji, and Dagang
(Gusjigang)
Gusjigang is formerly known as bagus (good), ngaji
(reciting the Qur’an) and dagang (trade) (Said,
2013). Gusjigang is Kudus people representation
who have a good attitude, always reading the Qur'an,
and have entrepreneurship spirit (Said, 2013). The
word "bagus (Gus)" emphasized the importance of
peoples good attitude, better than his performance
(Said, 2013). When someone has a good character,
they will avoid fraudulent practices that are contrary
to their religion principles. The word "ngaji (Ji)" in
the English means reciting the Qur'an. It represents
the Kudus people enthusiasm in learning the Qur'an.
The number of Islamic educational facility either
formal or non-formal becomes a reflection of Kudus
where it is people enjoy learning (Sardjono et al.,
2015). The word "ngaji (Ji)" is not merely about
reading the Qur'an but it signifies with life-long
learning enthusiasm.
The word "Dagang (Gang)" in English which
means a trade is a representation of the Kudus
people enthusiasm on entrepreneurship. Kudus
citizen has an independent economic passion. They
have their own home-based business (Sardjono et
al., 2015). According to Said (2013), Sunan Kudus
became the central figure that constructs the Kudus
people identity. Said (2014) mentions that Sunan
Kudus has a predicate waliyyul ilmi and waliyyul
saudagar. Sunan Kudus is known as a successful
merchant (waliyyul saudagar) and has a proficient
religious knowledge (waliyyul ilmi).
The Gusjigang values can be implemented to
build strong and eminent communities, in the field
of education, entrepreneurship and the good attitude.
There are three Gusjigang core values including;
good character, scientific tradition, and
entrepreneurship (Said, 2013). The three core values
must be internalized into learning activities within
the Islamic education institutions.
2.2 Curriculum on Kudus Islamic
Educational Institution
The curriculum is written with the special purpose in
it (Kentli, 2009). Portelli (1993) defines that formal
curriculum is curriculum which is officially
recognized. Kudus Islamic educational institutions
implement the official curriculum released by the
Government. Islamic educational institution needs to
enhance Islamic and local wisdom values into the
existed curriculum. Hefner (2009) said the key to the
Indonesian pesantren’s dynamism is the willingness
to borrow from other school systems while
maintaining a commitment to the study of classical
religious texts. Gusjigang as local wisdom and
Islamic values added during the lesson. This is the
Islamic educational institution distinction. The
Indonesian madrasa develops several other traits that
distinguish it from traditionalist institutions (Azra et
al., 2010).
The curriculum must serve to transmit tacit
messages to students about values, attitudes, and
principles (Kentli, 2009). The source and the
existence of the hidden curriculum are generally
derived from the informal things attached to when
the students through the process of teaching and
learning activities or in school (Nasukah, 2017).
Then Margolis et al. (2001) stated that the hidden
curriculum may be intentionally hidden in plain
sight, precisely so that it will remain undetected.
Gusjigang can be associated with the form of
moral education, entrepreneurs’ enthusiasm or soft
skill. Borges et al. (2017) state that education does
not simply mean obtaining a university degree who
have a sense of responsibility and also a need to
attain personal satisfaction. Lestari (2015) describes
Gusjigang values into the philosophy educational
characters by the ministry of education.
The curriculum that is not written explicitly must
also hit a further dimension. The school is not only
prepared to print graduates who are able to work but
must also have the skills associated with his
interaction with other people in the community. This
can be associated with something in the form of the
moral education, spirit to become entrepreneurs or
soft skill.
3 METHOD
This study used a descriptive qualitative method.
The data was collected from observation and
interview. Interviews were conducted with the
teachers of the Madrasa Aliyah (MA) to know the
differences of hidden curriculum implementation in
the Islamic educational institutions. The interview
was used to gather the information about the school
curriculum, hidden curriculum, school activity,
teaching process, and Gusjigang.
Gusjigang and Hidden Curriculum - Existence and Enforcement in Kudus Islamic Educational Institutions
67

4 RESULTS AND DISCUSSION
4.1 Gusjigang Existence in Kudus
Islamic Institutions
Gusjigang local wisdom implemented during school
activities are the hidden curriculum. Because it is not
written and recognize in the national curriculum.
Hardoyo (2008) said the possibility of hidden
curriculum implementation in pesantren (Islamic
Boarding School) is very high because santri
(pesantren students) stay for 24 hours in a moslem
boarding house. It allows the transform of moral
values totally maximum. The majority of Islamic
school are built based on the pesantren. The
pesantren model and system were duplicated by
Islamic school.
The implementation of bagus (Gus) value from
Gusjigang as hidden curriculum in Islamic
educational institutions based on students’ character
building (see in table 1). Some activities are done to
create the student's character. They will have a
politeness, respect for others, responsible and
nationalism.
Table 1: School activities related to Bagus (Gus) value
from Gusjigang philosophy.
School Activities related to Bagus
(
Gus
)
MA NU Al-Hidayah - Aswaja Inforcement
- Mushahafah
- Shalat dhuha
- Shalat jamaah
- Arranging shoes
MA NU Banat - Integrating pesantren
material into classroom
activity.
- Shalat dhuha
- Reciting Asmaul Husna
-
M
ushaha
f
ah
MA Yanbu’ul Qur’an - Hidayatul Muta’allim
- Nashoihul Ibad
-
M
ushahafah
MAN 2 Kudus - Mushahafah
- Tadarus
- Qitabah
- Shalat dhuha
- Shalat
j
amaah
One of Gusjigang core values according to Said
(2013) is the academic tradition. One of academic
tradition is the spirit to learn in all of the time
(lifelong-learning). Some activities that are not
available in the official curriculum and related to the
ngaji (Ji) value of Gusjigang can be seen in Table 2.
Table 2: School activities related to Ngaji (Ji) value from
Gusjigang philosophy.
School Activities related to
Ng
a
j
i
(
J
i
)
MA NU Al-Hidayah - One day one paper
- Reciting
K
itab
MA NU Banat - Reciting kitab
- Learning Ulumul Qur’an
and Hadits
MA Yanbu’ul Qur’an - Ulumul Qur’an and Hadits
- Reciting Kitab
- Learnin
g
tasawu
f
MAN 2 Kudus - Scientific research
- Humaniora research
- Public speaking
- Strengthening Information
and Technology skill (ICT)
Some activities that are not in the formal
curriculum and relates to the dagang value can be
seen in Table 3.
Table 3: School activities related to Dagang (Gang) value
from Gusjigang philosophy.
School Activity related to Dagang
(
Gan
g
)
MA NU Al-Hidayah -
MA NU Banat - Fashion design
MA Yanbu’ul Qur’an -
MAN 2 Kudus - Innovative product
- Fashion design
- Mubarok mart
Some of the activities carried out in Islamic
educational institutions are not only done during the
lesson but also done before or after the lessons. It is
important to excavate and formulate the learning
packages that can support the development of
education based on local wisdom content.
4.2 Gusjigang Reinforcement to Face
the Social Dynamic
Islamic educational institution reinforces the
Gusjigang value through school daily activities.
Each school has different daily activities depend on
the school vision. The school based on pesantren
system will be more emphasis on the activity to
build students good attitude. Providing a role model
to make the students see what actually unseen on
their viewpoints are the best way to reinforce the
Gusjigang value. Sunan Kudus is the best role model
in the implementation of Gusjigang value through
ICSE 2017 - 2nd International Conference on Sociology Education
68

the hidden curriculum. He is the one who taught us
about tolerance, and hard works.
Kudus’ people tradition is represented from
Sunan Kudus thought. Their tradition is full of
tolerance. They never slaughter a cow in order to
give respect to the other religion believers. This kind
of action is a part of bagus values. In the school
daily activity shown in Table 1 intend to reach the
bagus value. This activity will be internalized into
the students because it becomes their habitual. The
hidden curriculum is a side effect of education
which is very effective in the process of values and
culture of life internalization through social
interaction in an environment (Yapono, 2015). The
relevant examples such as an ideology, cultural
values, belief that affect schools in specify
knowledge that needs to be passed to the next
generation (Faridah, 2015). The curriculum and
school daily activity must be able to answer the
challenge in society. Therefore implementing
Gusjigang as hidden curriculum through school
activities will cultivate the local wisdom values.
Learners may acquire much more than what is
explicitly specified in school textbooks and teacher
manuals through an unwritten curriculum in the
social environment provided by the school (Lee,
2014). The implementation of bagus (Gus) value
from Gusjigang as hidden curriculum in Islamic
educational institutions based on students’ character
building. Some activities are done to create the
students’ character, so they will have a polite
attitude, respect for others, responsible and have
nationalism.
Sunan Kudus inspired all of Kudus people not
only have a good attitude but also must have an
intelligence and knowledgeable. One of Gusjigang
core value is academic tradition. It is inside in ngaji
(Ji) value. Kudus’ people always gather in the
mosque to discuss and reciting the Qur’an. This
tradition shows the enthusiasm of Kudus people to
learning something. Lifelong-learning enthusiasm
captured on the number of educational facilities in
this small district. Kudus District Development
Institutions or known as BAPPEDA released the
number of school in Kudus. There is 773 formal
educational institution from elementary school to
higher education in Kudus during 2014 and it still
growing so far (Bappeda Kabupaten Kudus, 2016).
This data is not included non-formal educational
institution like pesantren, mahad, or lembaga
kursus. The ngaji core value is not merely about
reciting the Qur’an. It is including learning about
science and technology.
Good attitude and knowledgeable is urgently
needed, but it would not complete without
entrepreneurship. Strengthening the entrepreneur
character also needed for students to face the global
competition. Sunan Kudus as waliyyul saudagar
have great entrepreneurial spirit. Kudus Islamic
educational institutions should enforce the
entrepreneurship enthusiasm through school daily
activity. Because student needs to know about
entrepreneurship to challenge the world. Pesantren
Roudahtul Khuffadz in the West Papua who create
the curriculum related to entrepreneurship to meet
the needs and abilities of the students to expand their
opportunities after school age (Wekke, 2012).
Pesantren Mukmin Mandiri students (santri) are not
merely taught such religious lesson but they also
trained to be able to understand and possess ability
within economics aspect (Anam, 2016).
The purposes of Islamic educational institutions
are written on school vision and mission that could
not be separated from the Qur'an and hadith values.
The purpose of Islamic education is achieving the
ideal condition of the human who has good quality
on religious values and eagerness to build good
community (Nata, 2014). It can be realized through
both formal and non-formal education activities.
Gusjigang local wisdom is to complement the
official curriculum that is manifested in the school
daily activities. Islamic educational institution needs
to enhance Islamic and local wisdom values into the
existed curriculum. They add unwritten and
unplanned activity related with Gusjigang and local
values during the lesson. The Gusjigang value is still
relevant with social dynamic today. It is proved by
Kudus people culture and tradition. Tolerance,
lifelong-learning, and entrepreneurship still around
in the community. The three element of the
Gusjigang developed through activities or training
so it can create individuals who have the ability with
good character, and have the entrepreneurship
enthusiasm. Integrating Gusjigang value as hidden
curriculum will deliver the complete ability school
graduates and they will have both of religious
knowledge and social sensitivity.
5 CONCLUSIONS
The Islamic institutions have activities that are not
written in the curriculum. This proves that bagus,
ngaji and dagang (Gusjigang) exist in the Islamic
educational institutions. Islamic educational
institutions need to add and strengthen the official
State curriculum with Islamic and local wisdom
Gusjigang and Hidden Curriculum - Existence and Enforcement in Kudus Islamic Educational Institutions
69

value. The enforcement of Gusjigang value through
school daily activities. The activity internalized
Gusjigang value into the students. The integration of
Gusjigang as hidden curriculum creating the school
graduates who are ready to face the social dynamic
in culture, politic, and education. Because they have
a good attitude, knowledgeable, and have
entrepreneurship enthusiasm. So they will give
better contribution into the community.
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