A profile of the Brazilian young adults on religious beliefs and moral values

This study aims to describe strategies for internalizing moral and religious values in the learning process in universities. This research is descriptive research with a qualitative approach. The research subjects were lecturers at the Islamic Education Department at the State Islamic University of Maulana Malik Ibrahim Malang, the University of Muhammadiyah Malang, and the Islamic University of Malang. Data were collected through interviews, observations, and documents. The triangulation technique assessed confidence data. The results showed that the strategies for internalizing moral and religious values in the learning process include: modelling, analyzing actual problems in society, developing contextual educational values, and strengthening the moral values that students have. The Internalization Strategy of Religious Moral Values in the Learning process carried out in the three PTKIS shows that moral education is conveyed in the form of cognitive moral values and is already at the stage of internalizing values by carrying out the direct practice of moral values in education. Student life and activities every day. It is hoped that from the internalization of moral education, the character of moderate Muslims who are friendly and tolerant will be built.

Summary The influence of teachers on the religious beliefs and moral values of pupils in two multi‐racial comprehensive schools was studied. Nearly all the teachers had come from homes where the traditional religious beliefs and moral values had been affirmed. Only one half of them, in each school, still supported a religious view of life and just over half still accepted the Christian ethic as their basis for morality. The majority, however, saw character development in one form or another as their primary aim in teaching and counted religious and moral education as part of their task. Most of the teachers wished religious education to continue in the schools but approximately half of the sample thought that it should be more broadly based than at present. The head teachers held rather conservative views. In conclusion, evidence is cited suggesting that the teachers’ influence was not substantial and the view put forward that change to a more open approach in this area of school life is needed.

The objective of this study is to find and to obtain a profound understanding of the moral values of the main character in the novel “Ayat-ayat Cinta 1” by Habiburrahman El Shirazy as responded by the sixth semester students of Indonesian Language and Literature Education Department (PBSI) Baturaja University The students’ receptions include: 1) students’ responses to religious moral values, 2) students’ responses to the personal moral values, 3) responses responses to social moral values. The data of this qualitative research were obtained through closed questionnaires and interviews. The data collection procedure was done by determining the respondents who have read and understood the novel, spreading the questionnaire, and then conducting the interview, collecting the data, classifying the data, and eventually analyzing the data. The result of the research revealed that the religious moral value of the main character is considered good with the percentage of 9,3%. In addition, the personal and social moral values ??are also considered good with the percentage of 9,0%, and 9,6% respectively. The moral values of the main character may become good examples for the students to develop a strong character in religious, personal, and social moral values.

This research discusses the importance of moral literacy development in early childhood education with an integrative approach between religious values and morality. Moral literacy at this stage plays a crucial role in shaping the foundation of a child's character and behavior. This scientific study applies a literature review design with a primary focus on the variables of the development of religious and moral values in early childhood. Literature searches were conducted on scholarly journals accessible in PDF format, published from 2013 to 2023, and written in both Indonesian and English. The analysis of the articles reveals that the development of religious and moral values in early childhood reflects the golden phase in the development of a child's character, often likened to an adventure through the wilderness. During this period, educating children requires struggle, patience, and perseverance to build a strong character foundation. The main goal of religious and moral education in preschoolers is to form the basis of faith, introduce worship as an expression of faith, instill behavior based on religious values, and establish a solid moral foundation. This education also aims to help children become individuals who are faithful and pious, capable of living life with correct religious principles. The method of developing religious and moral literacy involves various activities, ranging from storytelling, singing, to outbound, with specific goals such as developing faith, worship habits, and shaping behavior in accordance with religious values. In the context of the moral development of early childhood, the introduction to personal life, appreciation for differences, understanding of gender roles and others, as well as awareness of rights and responsibilities play a crucial role. Early childhood education serves as a crucial foundation for shaping positive behavior and religious moral values in children from an early age, creating a valuable investment for a generation with noble character, faith, and piety.

Literary works are creations of aesthetic values that the author wants to communicate through writing, such as telling a story in the first person or in the third person. The literary novel "Pulang" by a writer named Dervish with the pen name "Tere Liye". This novel is about traveling home, going through battle after battle, embracing all hatred and pain for peace. This study aims to describe religious moral values, social moral values and personal moral values in the novel by Tere Liye. The research method used is descriptive qualitative. Data collection techniques are library techniques, listening and taking notes. The results of this study determine the moral values in the novel by Tere Liye, namely religious moral values, social moral values and personal moral values. In this novel, Bujang never violates Mamak's mandate that he is forbidden to drink, which shows the existence of religious moral values. In addition, the social moral values in this novel are manifested in togetherness, and mutual cooperation, especially in the Tong family. And the moral value of an individual is how Bujang eliminates his inner fear.

Ethics Document Offers Guidance on Religious/Spiritual Issues in Care

This research aims to reveal the moral values contained in the play RT 0 RW 0 by Iwan Simatupang using a moral approach. This drama describes the social life of marginalized communities who are full of limitations but still show an unyielding spirit. The method used is descriptive with data analysis techniques in the form of observation of the script text and identification of dialog quotes that contain moral values. The results showed that moral values in the script are divided into three aspects, namely individual moral values, social moral values, and religious moral values. Eight quotations with moral values were found: three individual values, four social values, and two religious values. Social moral value is the most dominant aspect, reflecting the importance of solidarity, compassion, and care among others in the social life of the lower-class community. This research shows that literary works, especially drama, can be an effective means of conveying moral messages to readers and audiences.

Religious and Moral Values Education (NAM) also requires a more modern, rational, comprehensive media, easily captured and internalized by students. Nussa Video aside from being a medium of entertainment, must also be able to be prioritized as an effective and creative media in conveying educational values, especially Religious and Moral Values. Especially in the video that raises the theme of education which contains many moral and religious values. The problem of this research is what religious and moral values contained in Nussa videos volumes 1-3 and how they are relevant to early childhood education. This research is a library research (library research) by taking Video Nussa Volume 1-3 objects. The approach used by researchers is the Pragmatic approach. The results of the study show that, first reading basmalah, second wudu, third reading prayer, fourth sleeping facing Qibla, fifth sadaqah (smile), sixth cleanliness, seventh prayer, eighth Ikhlas, ninth redundant, and the tenth smile, greetings and greetings (3S) ). Of the 10 moral and religious values contained in Nussa videos volumes 1-3 have relevance to early childhood education. Where the 10 moral and religious values can be applied in the daily lives of children, where this video is intended to teach and guide children. Nussa's video is more or less helpful and makes it easier for parents to educate their children. Keywords : NAM, AUD, dan Nussa Official

P-297 - The association of elementary school adolescents’ religious moral beliefs and religious moral beliefs of their parents on adolescents’ mental stability

This article seeks to examine how the implementation of moral education is presented in elementary schools (SD, SMP, and SMA) in the midst of a society that has changed from an agricultural society to an industrial society. This study aims to understand how the cognitive, affective, and psychomotor aspects of students in the implementation of religious moral values ​​are presented in schools. This study uses a qualitative method with a descriptive approach. The data collection technique taken was observation, interviews with students from primary schools (elementary, junior high and senior high schools) in the Sumberjaya District, Majalengka Regency. This study found that the religious moral values ​​presented in schools were still transfer of knowledge and religion in the aspect of cognition, only a small portion were in the affective and psychomotor aspects. Second, the socio-economic conditions of the family are part of the background for moral value education which is not optimally absorbed into the affective and psychomotor aspects. Third, the condition of the social environment has a big contribution in shaping student orientation, where religious moral values ​​do not become a control rope for students in carrying out social interactions in society. This study concludes that the implementation of religious moral values ​​in education in schools has a clash with family awareness in supporting education, learning models that are still limited to the transfer of knowledge, and the social environment of society.

Software piracy has become one of the major social and business problems in our society as the information technology era came to the fore. IT companies and software developers lost huge sums of money due to software piracy. Most people would not link software piracy, commercial morality and religious beliefs together. However, management researchers propose that the moral tendency of an individual may affect the respective person's ethical decision-making towards copyright infringements, specifically software piracy. Thus, this paper attempts to identify the cause and effect relationship between morality and ethical decision-making. This research examines the relationship between an individual's religious beliefs and ethical decision-making with regard to software piracy in a scenario-based vignette. The structural equation model (SEM) is used to identify this cause and effect relationship. The research findings suggest that an individual's religious beliefs are pertinent to the ethical decision-making process with specific reference to software piracy.

The purpose of this research was to find out how the implementation of moral and religious values ​​was instilled in children at the Harapan Bunda Sungai Pagar PAUD Post, Kampar Kiri Hilir District, Kampar Regency. Qualitative research with a descriptive approach is the research method used in this research. This involved two main informants, namely teachers at the PAUD Post and one person as a supporting informant, namely the Principal of the PAUD Post School. Data collected for research uses interviews, observation and documentation. Meanwhile, analyzing this research begins with collecting data, reducing the data, then presenting the analyzed data and finally withdrawing the data for verification. The results of this research show that the instillation of moral and religious values ​​at the Harapan Bunda PAUD Post is carried out by teachers through 1) the storytelling method, this method is used because it is considered effective in instilling religious and moral values ​​in children, children understand more quickly if the instillation of religious moral values ​​is carried out. by telling stories. 2) habituation, this method is carried out every day through examples given by the teacher and this is always done so that children become accustomed to it and 3) conversations between the teacher and students.

The changes in consumption behavior of Brazilians are the scope of many studies in the last years. However, some common managerial assumptions, as an example, that Brazilian young adults used to have status consumption, do not have enough empirical studies to explain or support these generalizations. Therefore, this study is designed to investigate the Brazilian young adults’ status consumption behavior. So, we outlined a multimethod research, through a survey with 548 Brazilian young adults and a confirmatory focus group with eight young adults. The results show that: (1) Brazilian young adults do not like to be recognize as status consumers, even though they are; (2) The consumption-oriented to gain status is not related to goods, but to experiences; and, (3) The motivations driving young adults to have status consumption in Brazil are high social recognition function and, consumption driven by a tangible component (quality) and an intangible component (brand).

The Kerinci language is one of the regional languages in Indonesia that still lives and develops in the Kerinci community.The Kerinci community also uses language as a social control for their people, which is expressed in the form of expressions.The purpose of this study is to describe the traditional expression of the Kerinci community as art of speaks and moral values contained in the expression as a source of moral values for character education.The method used is descriptive qualitative.Based on the results of the study, traditional expressions as spoken art are attitudes of caution in conveying the intentions and objectives as well as the continuing meaning or meaning in the speech that makes the speech beautiful.The phrase as art of speech is used to prohibit, reprimand, advise, rule, punish, and state rules in the local community.In addition, this traditional expression as spoken art is also used in the Kenduri Seko traditional ceremonial procession.The moral values contained in the traditional expression of the Kerinci community are individual, social, and religious moral values.Examples of individual moral values are honest, open, responsible, obedient, disciplined, diligent.Examples of social moral values are being loyal, helping others, keeping promises, being friendly, polite, democratic, fair, considerate, compact.Examples of religious moral values are sincere, grateful, optimistic, do not confuse halal and haram, good and bad.These moral values can be used as a source of moral values for character education in educating young people as the next generation of this nation.

Using a sample of 407 families living in rural areas of North Central Iowa, this study examines religious transmission between same-sex and cross-sex parent-child groups. The analyses focus on the mechanisms through which adolescents' perceptions of parental acceptance moderate the transmission of religious beliefs and practices. Results show that both fathers and mothers played important roles in transmitting religious beliefs and practices to their sons and daughters. Mothers' influence was stronger than fathers' when the adolescents perceived the parent as accepting. This effect was especially strong for sons. During the past two decades, evidence has accumulated showing that religion is significant in adolescent development. The family is the primary agent of religious socialization (Hyde, 1990), and virtually all research has identified parents as the most important source of religious influence (Aldous, 1983; Ozorak, 1989). The research literature indicates that intergenerational transmission of religious beliefs and practices occurs through modeling of parents' behaviors and beliefs (Cornwall, 1988; Dudley & Dudley, 1986; Willits & Crider, 1989) and reinforcing supportive parent-child relationships (Hunsberger, 1983; Kirkpatrick & Shaver, 1990). RELIGIOUS TRANSMISSION Social learning theory holds that much of what a child learns is based on day-to-day observation of attitudes and behavior performed by significant others who serve as role models. In their research on imitation and modeling processes, Bandura and his associates (Bandura & Kupers, 1964; Bandura & McDonald, 1963; Bandura, Ross, & Ross, 1961) identified parental models central to the development of children's personalities. Regular association and interaction with parents repeatedly give children opportunities to observe and imitate their parents in many day-to-day activities. Such observational learning may lead children to share their parents' values, attitudes, and behaviors. Grusec and Kuczynski (1997) argued that parents are the most crucial influence on children's acquisition of values because of their unique position in the lives of their children. Childrearing puts parents in the strongest position to develop positive relationships with their children and to monitor and understand their children. Religiosity or religiousness refers to the importance of religion in a person's life. It has multiple dimensions, including beliefs and practices (Glock & Stark, 1965; Weigert & Thomas, 1969), which represent attitudes and behaviors in social learning theory. In his framework for intergenerational learning, Cornwall (1988) explained that religiosity is a behavior that a person learns from those around him or her. Because parents' religious beliefs and practices are learned in the home, continuity in religiousness is expected between parents and children. Research consistently has shown that parental religiosity is an important predictor of adolescent religious beliefs and practices. For example, parental church attendance is strongly associated with adolescent church attendance and religious beliefs (Cox, 1967; Suziedelis & Potvin, 1981), and parents' religious practices are positively related to all aspects of religiousness in early and middle adolescence (Ozorak, 1989). Parker and Gaier (1980) reported that parents' participation in religious activities accounted for more than 60% of the variance in the religious beliefs and practices of their high school children. In accordance with Turner's (1964) idea of parents' dominant role in transmitting religious values and attitudes, de Vaus (1983) found that parents played a more important role than peers in adolescent development of religious values and beliefs. In a study of agreement with religious values between fathers and mothers and youth, Dudley and Dudley (1986) found that youths' religious values resembled their parents' religious values. …