Abstract:The purpose of this research isdescribes kèjhung as an educational medium in strengthening the profile of Pancasila students based on Madurese local wisdom. This study used a qualitative descriptive approach and the ethnopedagogic…
nopedagogic method of the researcher as a human instrument. This research involves hermeneutic and ethnopedagogical analysis methods. Hermeneutics is used to reveal contextual conditions. This research uses data in the form of kejhung text which contains values of character education andin the form of rhymes and performed in Proppo District, Pamekasan Regency.The result of the research is that kejhung contains many religious values, politeness values, social values, and mutual cooperation values so that Madura kejhung can be utilized.aseducational mediain strengthening the profile of Pancasila students
Abstract:The purpose of this study was to find out how MAN 1 Banjarmasin implements character education in learning, and to determine the factors that influence character education in MAN 1 Banjarmasin learning. This research is…
descriptive and qualitative research. The object of this research amounted to 6 people, including the head of the madrasa, waka of the course, several teachers, and several students. Using data collection techniques from interviews, observation, and recording. The results of the research of MAN 1 Banjarmasin on the implementation of character education in learning include learning planning and learning implementation. At the lesson plan stage, the teacher includes various characters in the lesson plan to be applied in learning. At the implementation stage of learning, the teacher internalizes character values in the initial, core, and final activities aimed at developing student character. There is a kind of stimulus or interactive stimulus in the learning process, its function is to instill personality in the learning process. In the implementation stage of learning, teachers also use various methods to shape students' character, namely exploring children's knowledge and skills through lectures, discussions, demonstrations, and questions and answers, and they use scientific methods to make the learning process more focused on student activities. student character formation. Only then can the implementation of character education in language learning be carried out properly. There are two factors that influence the implementation of character education learning at MAN 1 Banjarmasin, namely supporting factors and inhibiting factors. Supporting factors include activities carried out in religious schools to support the successful formation of student character and school environmental conditions. Inhibiting factors include the time of learning implementation, students or students from different backgrounds, and lesson plans.
Abstract:This study aims to find out why women are the dominant victims of domestic violence. This research uses a descriptive qualitative method, with a literature study. The result of this study is that the relationship between…
men and women is still unequal, which still considers men to be more than women in all respects so that the wife/woman is only in charge of household matters. The wife's economic dependence on her husband is also one of the triggers for the violence. So that the husband commits violence with the intention that the wife no longer refuses the husband's will, as well as to show masculinity. This oppression is also caused by a subordinate view that is supported by socio-political dynamics rooted in a hierarchical, submissive level and legitimizes violence as a control mechanism. The conclusion of this study is that domestic violence is part of gender-based violence because violence was born as a result of an imbalance in the pattern of power relations between men and women which was then justified by both state law and religious beliefs as a result of interpretation gender-biased religious texts. Building a pattern of relations that is egalitarian and fair and away from the practice of violence in the context of family life is part of both humanitarian and religious duties.
Abstract:Perkembangan teknologi digital memberikan pengaruh besar terhadap proses pembelajaran, termasuk dalam Pendidikan Agama Islam (PAI). Media sosial yang awalnya digunakan sebagai sarana komunikasi dan hiburan kini berkembang…
g menjadi sumber belajar yang interaktif, fleksibel, dan mudah diakses oleh peserta didik. Penelitian ini bertujuan untuk menganalisis optimalisasi penggunaan media sosial sebagai sumber belajar Pendidikan Agama Islam di era digital serta mendeskripsikan manfaat dan tantangan penggunaannya dalam proses pembelajaran. Metode penelitian yang digunakan adalah pendekatan kualitatif dengan jenis studi literatur melalui pengkajian berbagai jurnal, artikel ilmiah, dan sumber referensi yang relevan. Hasil penelitian menunjukkan bahwa platform seperti YouTube, Instagram, dan TikTok mampu meningkatkan minat belajar, mempermudah akses materi keagamaan, serta mendukung pembelajaran PAI yang lebih inovatif dan komunikatif. Namun, penggunaannya juga menghadapi beberapa tantangan, seperti penyebaran informasi yang tidak valid, rendahnya literasi digital, dan potensi distraksi dalam belajar. Oleh karena itu, diperlukan pendampingan dan pengawasan agar penggunaan media sosial dapat mendukung pembelajaran PAI secara efektif dan bertanggung jawab di era digital.
The development of digital technology has a significant impact on the learning process, including in Islamic Religious Education (PAI). Social media, which was initially used as a means of communication and entertainment, has now developed into an interactive, flexible, and easily accessible learning resource for students. This study aims to analyze the optimization of social media use as a learning resource for Islamic Religious Education in the digital era and to describe the benefits and challenges of its use in the learning process. The research method used is a qualitative approach with a literature study type through the review of various journals, scientific articles, and relevant reference sources. The results of the study indicate that platforms such as YouTube, Instagram, and TikTok are able to increase learning interest, facilitate access to religious materials, and support more innovative and communicative PAI learning. However, its use also faces several challenges, such as the spread of invalid information, low digital literacy, and potential distractions in learning. Therefore, guidance and supervision are needed so that the use of social media can effectively and responsibly support Islamic Education learning in the digital era.
Abstract:Penelitian ini bertujuan untuk menganalisis transformasi kompetensi guru Pendidikan Agama Islam (PAI) dalam era Kurikulum Merdeka menuju Kurikulum Berbasis Cinta (KBC). Perubahan paradigma pendidikan menuntut guru tidak…
hanya memiliki kompetensi pedagogik dan profesional, tetapi juga mampu mengintegrasikan nilai-nilai karakter, empati, dan kasih sayang dalam proses pembelajaran. Kurikulum Berbasis Cinta (KBC) hadir sebagai pendekatan yang menekankan dimensi afektif dan humanistik dalam pendidikan, yang diperkenalkan dalam berbagai sosialisasi kebijakan pendidikan keagamaan di Indonesia. Penelitian ini menggunakan pendekatan kualitatif dengan jenis kajian pustaka (library research). Data diperoleh dari buku, jurnal ilmiah, dan dokumen kebijakan yang relevan, kemudian dianalisis menggunakan teknik analisis isi (content analysis). Hasil penelitian menunjukkan bahwa transformasi kompetensi guru PAI mencakup penguatan kompetensi pedagogik berbasis nilai, kompetensi sosial yang empatik, serta kompetensi kepribadian yang berlandaskan akhlak. Selain itu, guru dituntut untuk mampu mengintegrasikan pendekatan Kurikulum Merdeka dengan nilai-nilai KBC guna menciptakan pembelajaran yang bermakna dan berorientasi pada pembentukan karakter peserta didik. Dengan demikian, penerapan Kurikulum Berbasis Cinta menjadi langkah strategis dalam memperkuat peran guru PAI sebagai pendidik yang tidak hanya mentransfer ilmu, tetapi juga membentuk karakter dan kepribadian peserta didik secara holistik.
This study aims to analyze the transformation of Islamic Religious Education (PAI) teachers’ competencies in the era of the Merdeka Curriculum toward the Love-Based Curriculum (Kurikulum Berbasis Cinta/KBC). The shift in the educational paradigm requires teachers not only to possess pedagogical and professional competencies, but also to be capable of integrating character values, empathy, and compassion into the learning process. The Love-Based Curriculum (KBC) emerges as an approach that emphasizes the affective and humanistic dimensions of education, which has been introduced through various socialization programs of religious education policies in Indonesia. This study employs a qualitative approach using a library research method. The data were obtained from books, scientific journals, and relevant policy documents, and were analyzed using content analysis techniques. The findings reveal that the transformation of PAI teachers’ competencies includes the strengthening of value-based pedagogical competence, empathetic social competence, and personality competence grounded in moral values (akhlak). In addition, teachers are required to integrate the Merdeka Curriculum approach with the values of KBC in order to create meaningful learning experiences oriented toward the holistic character development of students. Therefore, the implementation of the Love-Based Curriculum becomes a strategic step in strengthening the role of PAI teachers as educators who not only transfer knowledge, but also shape the character and personality of students holistically.
Abstract:The spread of Islam on Sumatra Island originated in coastal regions before expanding into the hinterlands. Utilizing a historical approach, this study reveals that maritime trade routes served as the gateway for traders…
and missionaries from Arabia, Persia, and Gujarat to engage in commerce and dawah across Sumatra. Islam initially flourished in Barus, Samudera Pasai, and Aceh before eventually expanding into the interior through river networks, intermarriage, and the political influence of the sultanates. The findings of this study indicate that the process of Islamization in Sumatra was not uniform; in coastal areas, Islam tended to be more Cosmopolitan, whereas in the interior, cultural acculturation with local traditions occurred. The success of this expansion marked the starting point of a religious transformation across the Indonesian archipelago
Abstract:The purpose of this article is to investigate the methods by which Batak Toba women in Habeahan Naburahan Village, Samosir Regency, resist the concealed practice of marpariban matchmaking. As part of the Batak Toba kinship…
ip structure, Marpariban matching is a traditional practice that places women in a position where they are unable to select their life partners. A form of resistance that is not overtly articulated has emerged as a result of this. Information was gathered using descriptive qualitative methods such as in-depth interviews, documentation, and observation. Relevant data and information are provided by informants who are Batak Toba women in the village of Habeahan Naburahan who have firsthand experience with the Marpariban matchmaking practice and family members who participate in the customary matchmaking procedure. The findings and analysis revealed that the Batak Toba women in this hamlet oppose this matchmaking practice through covert resistance. Some of these behaviors are putting off arranged marriages for school or work reasons, using religious legitimacy as a reason to say no without directly confronting the person, formally accepting arranged marriages with a passive attitude and little emotional involvement, and not talking openly about marriage plans. James C. Scott's theory of resistance says that these activities show that there is concealed resistance, or a sort of resistance that happens while people follow the rules. This suggests that Batak Toba women tend to use subtle opposition as a tactic to preserve their independence inside the patriarchal system rather than openly rejecting the Marpariban norm