**2. Research method**

This study aims to determine the strategy of the Tremas Pacitan Islamic Boarding School in East Java in maintaining its existence in 2020 and at the same time knowing the formulation of their curriculum to equip students to face modernization [5].

This study uses a qualitative research paradigm with deductive, comparative, and interpretative analysis methods. Based on its scope, this research is categorized as educational research, where the researcher focuses on educational problems in the pondok pesantren Tremas Pacitan, East Java about the phenomenon of modernization. Meanwhile, based on the location, this research is categorized as field research where the researcher digs up data from the field, in this case, pondok pesantren Tremas Pacitan, East Java. Judging from the type of research, this research is categorized as a descriptive study [6].

Respondents in this study were the leaders and administrators of the boarding school, the board of the Maarif council, and the ustadz of pondok pesantren Tremas Pacitan, East Java. Meanwhile, the data sources used were in the form of documents, *The Sustainability of Islamic Boarding Schools in the Era of Modernization and Globalization DOI: http://dx.doi.org/10.5772/intechopen.103912*

namely curriculum documents, santri documents, facilities, and infrastructure documents. Data collection techniques were carried out by observation, interview/ interview, and documentation methods [7].

### **3. Result and discussion**

In maintaining its existence in 2020, pondok pesantren Tremas Pacitan in East Java took several strategic steps, namely: First; Optimizing the implementation of pondok Tremas management through the distribution of authority to all sectors, so that there was no accumulation of authority on the Kyai as the head of the pondok. The distribution of authority in pondok Tremas was divided into five functions, namely Ma'hadiyah, Majlis Ma'arif, Annasyathoth, finance, and secretarial [8]. The implementation of the distribution of authority in the management of pondok Tremas can be visualized as follows:


Second; Carrying out formal education as a response to modernization. Pesantren Tremas currently managed formal educational institutions at the kindergarten level for pre-school children in Tremas village and its surroundings, MTs (Madrasah Tsanawiyah) pondok Tremas which was a formal madrasah under the Ministry of Religion, MTs Salafiyah (Madrasah Tsanawiyah Salafiyah) pondok Tremas which was a typical secondary education institution of pondok Tremas, MA (Madrasah Aliyah) Mu'adalah which was an educational institution that had received recognition and was equivalent to formal SMA (Sekolah Menengah Atas) / MA (Madrasah Aliyah) although it did not fully follow the curriculum of the Ministry of National Education and the Ministry of Religion, a Vocational institution which was the result of collaboration with ITI (Institut Teknologi Indonesia) Tangerang and Ma'had Aly [9].

In this modernization era, education generally faces several challenges. First, namely modernization in the fields of culture, ethics, and morals as a result of technological advances in information and transportation. The second is globalization in the economic sector, namely the imposition of free trade, which means that competition for alumni in the field of work is getting tighter. Third, the results of international surveys showed that the quality of national education was still low. The fourth problem is the low level of social capital and the essence of social capital is amanah or trust [10].

To face the demands of modernization, educational institutions including pesantren Tremas must carry out various innovations and alternative educational models. According to A. Malik Fajar, currently, Islamic education institutions must design an alternative education model that suits their needs and is expected to be able to answer the challenges of changes that occur in people's lives both socially and culturally towards a new Indonesian society. Islamic education is education that is idealistic, namely education that is integralist, pragmatic, and rooted in a strong culture [11].

The formal education in pondok Tremas had advantages and uniqueness, namely: first, the depth of religious education and the values of good morals that were attached, as well as being deeply instilled in the spirit of the students in their daily life; secondly all the values of general knowledge were always associated with divine philosophy, especially Islamic philosophy; the third students could apply their knowledge directly accompanied by a teacher (ustadz) in the daily life of the pesantren; fourth, the realization of the processes of learning to know, learning to do, learning to be, and learning to live together to form the character of the students. Fifth, there were moral exemplary figures from kyai figures who became role models for students, so morality lessons at formal educational institutions at pondok Tremas did not stop at the literacy level [12].

Third; Carrying out non-formal and informal education as consistency of pondok Tremas in the Salafiyah education model. To maintain its characteristics as a salafiyah Islamic boarding school, pondok Tremas consistently carried out non-formal education including Madrasah Diniyah and Tahfidzul Qur'an and informal learning including bandongan/wetonan recitation, sorogan, Bahtsul Masail, and others, all of which were a manifestation of pondok Tremas' consistency as a classical Islamic education institution that was able to survive amid modernization [13].

Fourth; Carrying out vocational education as an effort to answer the challenges of modernization. Pondok Tremas carried out vocational education to equip students with skills in four fields, namely information technology, culinary, automotive, and precious stone crafts so that students were able to answer the challenges of modernization mainly related to the skills sector in the world of work [14].

Modernization is marked by several indicators, one of which is the emergence of free trade; goods that are free to enter and exit do not recognize the territorial boundaries of a country. Even today, the service sector (labor) from abroad is getting easier to enter Indonesia. This indication shows that a workforce with professional qualifications is highly demanded in the world of work in this modernization era [15].

Pondok pesantren Tremas also faced a similar condition. Salafiyah pesantren graduates, who are of productive age, are often considered less prepared to face this competition because they do not have sufficient provisions in the world of work. Indeed, pondok pesantren Tremas was not an educational institution that aimed to produce prospective workers [16].

However, because currently every individual is required to be ready to face competition in the world of work, pondok pesantren Tremas must renovate itself to respond to these conditions. After going through a fairly intense study, finally, pondok pesantren Tremas launched a vocational institution which was a pilot project from the Ministry of Religion [17].

The facts above, seem to answer what was conveyed by Nurcholish Madjid that Islamic boarding schools were obliged by the demands of the life of their students in the future concerning the times to equip them with real abilities that were obtained through adequate education or teaching of general knowledge. In this case too, as is happening now, there must be a choice of majors for students according to their potential. So, the purpose of Islamic boarding school education is the formation of people who have the

*The Sustainability of Islamic Boarding Schools in the Era of Modernization and Globalization DOI: http://dx.doi.org/10.5772/intechopen.103912*

highest awareness of Islamic religious guidance, comprehensive weltanschauung, and are equipped with the highest ability to respond to the challenges and demands of life in the context of space and time that exists: Indonesia and the world today [18].

Fifth; Carrying out Ma'had Aly's starting point as an effort to produce a cadre of future scholars who were able to provide solutions to various social problems in the era of modernization, Pondok Tremas founded Ma'had Aly with a concentration of fiqh and ushul fiqh.

Mahasantri (advanced students) in Ma'had Aly at Tarmasi had a superior character that was formed through life patterns, teaching patterns, education patterns, and culture in pondok pesantren Tremas. These superior characteristics were sincerity, simplicity, and high dedication. This is as stated by Prof. Dr. Musa Asy'ari mentioning that Tremas had character, this character then gave birth to real alumni, namely those who had a high dedication, had a simple life, and was not ambitious in this country. One of the characteristics of Tremas alumni was simplicity and sincere dedication to religion and humanity [19].

#### **3.1 Curriculum of Pondok Tremas Pacitan, East Java**

The Pondok Tremas curriculum was prepared by the Pondok Tremas Curriculum Development Team. The preparation of the curriculum regained from the vision and mission of Pondok Tremas and accommodated the needs and aspirations of the community and adopted a part of the curriculum from the Ministry of Religion and National Education for formal educational institutions [8]. So with the combination of these two institutions, it is hoped that from the point of view of the existence and sustainability of the Islamic boarding school, especially from the point of view of a sustainable society, globalization, and issues related to the Islamic boarding school environment, this pesantren continues to advance, develop, and process to provide benefits to the wider community, both for now and in the future. The following is the process of preparing the Tremas Islamic boarding school curriculum which can be visualized in the following chart:

To analyze the content of the pondok pesantren Tremas curriculum, several aspects can be seen, including:
