Interpersonal Communication Patterns Between Teachers and Students in MTS Tahfidzul Qur'an Development in Nurul Azmi at Kelurahan Tangkahan, Medan Labuhan

The process of guidance and moral development for students is a momentum to overcome all kinds of student actions that lead to behavior that is not in accordance with norms, so that guidance and counseling provide solutions and alternatives for all kinds of problems faced by students. In order to develop their morals, Islamic Religious Education teachers need to use special strategies so that they are expected to have a positive impact on improving their religious beliefs and developing their morals. This research aims to: (1) examine in depth the strategies used by Islamic Religious Education (PAI) teachers in developing students' morals at SMK in Aceh, (2) analyzing the moral development patterns implemented, (3) identifying supporting factors and obstacles in the process of moral development. This research uses a descriptive qualitative approach, with data collection techniques through observation, interviews and documentation. The results of this research show that PAI teachers at SMK in Aceh use various strategies to develop students' morals, including example, habituation, advice, punishment and training. The moral development pattern implemented at SMK Aceh includes various routine activities such as reading prayers and the Koran before starting learning and special programs such as recitations and lectures once a week. Supporting factors in moral development at SMK in Aceh include commitment and good cooperation between teachers, parents and students, as well as a school environment that supports moral development through various positive activities. Apart from that, support from the school in providing programs that support moral development is also an important factor. Several inhibiting factors include the lack of supporting facilities and infrastructure such as special rooms for religious activities and the negative influence of the environment outside the school which can influence student behavior.

Education Occupation Marriage Abstract The purpose of this study was to reexamine the issue of gender differences in moral development from a process-oriented perspective. We hypothesized that life experiences and value orientations toward those experiences would exert differential influences on the processes (but not necessarily the outcomes) of moral development for women and men. Ss were 52 men and 50 women (mean adult age = 26.8 years) who were tested over a 10- year period spanning from high school (1973) to young adulthood (1983). We used path analysis (using ordinary least squares regression) to estimate the effects of education experiences, occupational experiences, and marriage on Ss' moral judgment development (assessed using Rest's, 1979, Defining Issues Test). Although we found no significant outcome differences between women's and men's adult levels of moral development, education, or occupational attainment, we did find that the processes linking education, occupation, and marriage to adult moral development differed for men and women. We interpreted these results as reflecting the influence of contemporary patterns of sex role socialization on adult processes of moral development.

In the Nicomachean ethics, Aristotle sets down a scattered and fractional account of the development of moral virtue within young people. Philosopher Martha Nussbaum defends Aristotle's neglect of a systematic account of moral development and argues that more complex expressions of character‐building, such as learning to expose oneself to proper desires, feelings, pleasures and pains, are better illustrated through drama or literature than through philosophy. In this vein, the author draws upon literary thinkers J.B. Kerfoot, Sven Birkerts and Wayne C. Booth, as well as the imaginative Harry Potter series by J. K. Rowling, to illustrate more concretely Aristotle's process of moral development. The author concludes with a proviso about the vulnerability of the connected process of reading and moral development in the current consumer culture.

This article presents the dynamics of primary school pupils’ orientation to moral growth in Latvia between 2022 and 2023. Within a longitudinal study, in spring 2022, 518 pupils in grade 2 participated in the 1st measurement in all regions of Latvia. A repeated measure was done in spring 2023 with 451 pupils in grade 3. This study used a questionnaire consisting of 25 scale items, organized into four sections related to the key components of the moral growth process: (A) understanding (cognitive-emotional perception of the moral character development process); (B) purposefulness (voluntarily and consciously committing to moral growth); (C) moral crafting (engaging practically in moral growth activities); and (D) moral identity (experiencing joy and support throughout the process of moral development). Quantitative data were analysed to identify the differences between both measurements. The component “Understanding of the moral growth process” had the highest scores, while the lowest scores were related to the component “pupils’ moral identity”. Comparing the two measurements, a positive (increasing) dynamic was observed in pupils’ rating of their understanding of moral character development (component A) and of their involvement in moral crafting (component C). On the other hand, slightly negative trends were observed in the indicators “Purposefulness” and “Moral identity” of moral growth, which could indicate a certain instability in pupils’ perception of their commitment to moral development, alongside a still fragile and emerging moral identity, as well as an increase in demanding attitudes towards oneself and others. The results of the study could be useful for parents, educators, and school administrators willing to nurture moral growth in middle childhood.

Interpersonal communication in schools that is established between teacher and student is one important factor in determining individual development, especially the development of morals. Each teacher, of course, has a way to educate and nurture in different ways. The purpose of this study is to describe the patterns of interpersonal communication carried out by teachers and students in fostering morals at SMP Plus Nurul Hikmah Pamekasan. The purpose of this study is to describe the patterns of interpersonal communication carried out by teachers to students in moral development in Nurul Hikmah Pamekasan Middle School and describe the relationship between teachers and students after the application of interpersonal communication patterns in SMP Plus Nurul Hikmah Pamekasan. This study uses a qualitative approach to the type of case study descriptive research. Data sources obtained through interviews and observations with teacher and student informants. While checking the validity of the data is done through the perseverance of researchers and triangulation. The results of research conducted at SMP Plus Nurul Hikmah Pamekasan show that interpersonal communication between teacher and student in the process of moral formation goes quite well. This is evidenced in terms of the communication approach that is carried out by motivating and fostering students to become people of moral mercy. The relationship that exists between teacher and student can be felt after the application of interpersonal communication patterns. This is evidenced by the closeness between the teacher (communicator) and students (communicant) after communication between the two parties occurs, there is a problem resolution and a change in attitude to students. While the changes felt by students after the application of interpersonal communication is done, there is a fear of making mistakes and changing attitudes to be better than before. So that the interpersonal communication patterns of teachers and students in moral development in SMP Plus Nurul Hikmah Pamekasan are declared successful.

This study aims to describe the principal's academic supervision activities, interpersonal communication, work ethic, and teacher performance; and analyze the direct and indirect relationship between the principal's academic supervision, interpersonal communication, and work ethic with the performance of elementary school teachers in North Banjarbaru District, Banjarbaru City. This research is a quantitativ research. The sample size of this study was 172 teachers. Data collection instruments in the form of questionnaires that have met the requirements of validity and reality tests. Data analysis to test the relationship in this study used path analysis. Based on the results of this study, it was found that there is a direct relationship between: academic supervision of the principal with teacher performance, interpersonal communication with teacher performance, work ethic with teacher performance academic supervision of the principal with work ethic, interpersonal communication with work ethic; and the indirect relationship between the principal's academic supervision and teacher performance through work ethic, interpersonal communication with teacher performance through work ethic.academic principal, interpersonal communication, work ethic and performance of elementary school teachers in North Banjarbaru District, Banjarbaru City Keywords: Principal's academic supervision, interpersonal communication, work ethic, teacher performance

This study discusses the analysis of KH Ahmad Dahlan's interpersonal communication and small group communication in dealing with conflict, especially as depicted in the film "Sang Pencerah." KH Ahmad Dahlan is an important figure in the history of the development of Islam in Indonesia, particularly through the founding of the Muhammadiyah organization. This study aims to reveal KH Ahmad Dahlan's interpersonal and small group communication skills in addressing conflicts. The method used in this research is descriptive-interpretative with a qualitative approach. Data collection techniques include Ethnographic Content Analysis (ECA) of the film "Sang Pencerah" and in-depth interviews with relevant informants. The results of the research show that KH Ahmad Dahlan has excellent interpersonal and small group communication skills, which are reflected in the scenes in the film "Sang Pencerah" and reinforced by interviews with sources. These communication skills, especially in terms of openness and closeness, play a crucial role in his efforts to address and resolve conflicts that arise during his preaching process. These findings can serve as a reference for future research in understanding the role of interpersonal and small group communication in dealing with conflict and highlight the importance of an effective communicative approach in spreading reform ideas and facing resistance from conservative groups Keywords:, Content analyis, Interpersonal Communication, KH Ahmad Dahlan

Reviewed by: Christianity and Moral Identity in Higher Education Gary Railsback, Dean of the School of Education and Diane Wood, Doctoral Student Perry L. Glanzer and Todd C. Ream. Christianity and Moral Identity in Higher Education. New York: Palgrave Macmillan. 2009. 288 pp. Cloth: $80.00. ISBN-13: 978-0230612402. In Christianity and Moral Identity in Higher Education, Perry Glanzer (Baylor University) and Todd Ream (Indiana Wesleyan University) explore moral education in American higher education, its demise, current directions, and future possibilities. Writing for students, scholars, and administrators in both secular and Christian colleges and universities, they argue that the demise of the pervasive moral and character education that was central to America's colleges in the colonial period "stems from the failed quest to find a nonsectarian or universal form of humanism as a basis for moral education" (p. 3). They divide their book into four parts. In Part 1, "Moral Education in Contemporary Higher Education," Glanzer and Ream pose a fundamental question, "Do we even agree about what 'moral development' means or what fostering it entails?" The authors offer a framework for understanding contemporary discourse on moral education, tracing the origins, conflict, and dissolution of a common meta-identity and approach to moral education. Glanzer and Ream then review the work of important scholars in cognitive and moral development, acknowledging that contemporary scholars do not agree on either the definition or process of moral development. They conclude Part 1 by exploring how universities might address identity conflicts and the current fractured state of moral education. Glanzer and Ream note that they have not included a nonsectarian humanism approach to moral development, primarily because they do not believe such an approach exists. For them, the American higher education system represents a vast collection of varying perspectives on moral identities, and they suggest that each institution's task is to explore and understand its respective community's moral order. In Part 2, "A More Human Education: Moral Identity and Moral Orientation," Glanzer and Ream challenge our thinking about current issues facing higher education in moral education by posing the following pivotal question: "Should universities or professors move beyond the current limited professional forms of ethics education?" They present several views that urge both avoiding and embracing moral education, before positing that education is not a neutral endeavor. Moral education and forms of ethics education "become transformed when undertaken for specific identities and moral traditions" (p. 98). The authors acknowledge that most universities promote moral ideals beyond what is required for a profession. They do so, however, by attempting to appeal to the broad, diverse human experience. The authors contend that when moral education moves beyond the minimum required of a profession and attempts to address the broader human experience, it results in either a "less than human form of moral education" or in "attempt[s] to promulgate broad agreement about what it means to be a good human" (p. 98). Universities provide an incomplete form of moral education, they explain, when they focus only on isolated roles or facets of human identity, such as "citizen," rather than on the whole of being human. Providing less-than-whole-human moral education is required in a secular culture with legal precedence in the First Amendment and the reality of the world-views held by pluralistic faculty and students. The authors suggest three approaches to promulgating agreement about what it means to be a good human being and how to foster a more human education: "common ground humanism," "secular humanism," and "religious humanism." First, common ground humanism comes from the academic community and from a political process in which the community finds consensus on what makes for human flourishing. Second, secular humanism derives from the humanities and addresses the meaning of life, thus moving beyond the simple focus on human flourishing found in the research and political approaches used in common ground humanism. However, Glanzer and Ream suggest that this approach may be appropriate only for Ivy League institutions and identify five weaknesses, which limit its use to that context. [End Page 347] Third, religious humanism comes from a set of Protestant, Catholic, and Jewish universities that continue to approach their academic and...

The subject of the study is the process of moral development in adolescence as an evaluative component of a person's consciousness, considering events and actions from the perspective of moral categories, norms, and values. Special attention is paid to moral development in the overall process of socialization. Such development goes through certain stages until morality is organized at the conventional level. This level of morality involves taking into account public opinion and realizing that a person's moral judgments should depend more on external conditions. It is taken into account that the development and formation of moral judgments in adolescence is subject to moral distortions, but generally passes through such stages as the pre-conventional, conventional and post-conventional levels of moral maturity. The research methodology is represented by the theory of moral development, which was developed by Lawrence Kohlberg and according to which the development of morality includes six stages. These stages are described in three levels: pre-conventional, conventional and post-conventional. These are the three main levels of moral consciousness development. The novelty of the research lies in identifying and specifying the content of the levels of moral consciousness of young people, depending on their age and place of residence. The main conclusions of the study are that adolescents often have a postconventional level of moral development rather than its conventional level. The indicator of the conventionality of adolescent morality in comparison with the subjects of the older (youth) group indicates that adolescents quite often focus only on their own ideas about the importance of morality and therefore are prone to moral distortions of perception of social situations. The prevalence of indicators of the development of moral consciousness in adolescence, depending on the place of residence. The territorial factor of development is important for socialization at this age. Compared to youth from the regions, representatives of Moscow youth are more often characterized by indicators of pre-conceptual consciousness. Conventional choices on diagnostic dilemmas, on the contrary, are more common among regional youth compared to Moscow youth. Post-conventional moral beliefs are more common among the youth of the Moscow agglomeration than among the youth from the regions.

One student teacher's moral development process is uncovered, using a case study approach to capture the participant's internal processes and the constructed social context. The participant was in the first eight‐week placement of her semester‐long student teaching assignment, a kindergarten classroom in a rural public elementary school with a diverse student body. The participant believed that her professional moral responsibility was to “put the child first.” She believed this included protecting the child's dignity and autonomy, creating a close classroom community, establishing trust between teacher and child, fostering productive communication among all adults in the child's life, and safeguarding the child's health and safety. The participant maintained these priorities in her daily teaching practice and used them in her decision‐making process. However, the decisions that she was required to make during her early weeks of student teaching led to a modified understanding of her values. Democratic discourse and professional autonomy were associated with the process of moral development in this case. Theoretical and practical implications are described.

Interpersonal communication can also be defined as the communication that takes place between people who are interdependent and have some knowledge of each other. Interpersonal communication refers to what takes place between a son and his father, between husband and wife, between mother and daughter in a family. Although largely dyadic in nature, interpersonal communication is often extended to include small intimate groups such as the peer group and extended family. Interpersonal communication can take place in face-to-face settings, as well as through media platforms, such as social media. Every family has a pattern of communication which is often channelized through various kin acting as a medium. In this study, the main focus will be concentrated on knowing about a general pattern of interpersonal communication among Oraon families of Arangi Village. The Oraon tribe is one of the major tribes of the Chotanagpur region. They have settled agriculturists which make them remarkable for complex family studies as they have a strong and extensive kinship system. They speak Kurukh which falls in the Dravidian linguistic family which itself is considered as one of the root linguistic families of India. Hence, as Oraons have already their own distinctive kinship and family pattern so this paper attempts to highlight the pattern of interpersonal communication among them using an integrative approach.

Moral Development Socialization

The presence of new media (the new media) through the internet, manifesting human wishes and hopes to be able to communicate with a broad reach, without having to be limited again space and time. The development of technology in the field of communication, not only bring new media, but further makes the shift in the pattern of communication in other aspects of human life, such as a change in the process of communication or interaction. Shifting patterns of communication in this community also by itself make the pattern of communication that occurs in a group, the family also experienced a shift. The purpose of this study, is to determine the existence of a shift in interpersonal communication patterns that occur in a family, with the presence of new media. Thus can be known steps - steps of anticipation due to shifting patterns of interpersonal communication within the clan. The theory used Osgood and Schramm communication model. The research method is case study. Data collection with in-depth interviews and observation. The results of this study can further illustrate the shifting of communication patterns from family communication to family mediated communication. The shift in communication patterns caused by new media is positive and negative. The anticipation of the shift in communication patterns in this family, using more face-to-face and two-way communication.

Introduction. Interpersonal communication is an important element of effective cooperationbetween a patient and therapeutic team. Patients ill with COVID-19 during the pandemicespecially needed a direct contact with medical staff. Introduction of modern technologiesduring COVID-19 pandemic enabled interpersonal communication between a patient andtherapeutic team.Objective: The aim of the study was presentation of the selected elements of interpersonalcommunication in the work of a nurse between a patient and therapeutic team during COVID-19 pandemic.Material and Methods. The problem of interpersonal communication between a patient andtherapeutic team during COVID-19 pandemic was analyzed based on the results of scientificstudies and perceptual experiences.Results. COVID-19 pandemic was a new challenge for therapeutic teams in patient care intreatment facilities, to provide an effective interpersonal communication. In order to improvethe quality of interpersonal communication alternative forms of communication with patientswere applied. During the COVID-19 pandemic social media played a special role in primaryhealth care. Efforts undertaken by medical staff also had to be focused on safe environment ofcare and safe work conditions.Conclusions. Interpersonal communication between a patient and therapeutic team should beimproved during the pandemic considering the provision of a high quality services for patientsin a state of threat to health and life. An improvement of the effectiveness of interpersonalcommunication is conditioned by the implementation of alternative forms of communicationwith a patient, efficient functioning of social media, provision of safe environment of patientcare and safe work conditions for medical staff.

Crime is a complex phenomenon that can be understood from different sides. Thus, it is not easy to understand the crime itself. Until now, the science of criminology has developed. In criminology, there are many theories to understand crime. In the modern era, criminology is defined as a science that studies and discusses about crime and human behavior deviations both as a social phenomenon or psychology. Therefore, the legal world requires other disciplines that are able to explain each deviation, its relation to behavior, as well as certain psychological situations that motivate criminal behavior. The problem in this research is what is the correlation between psychoanalytic theory and moral development theory on the occurrence of a crime in society? This research uses normative research. Psychoanalytic theory of criminality links delinquent and criminal behavior with a "conscience" that either this is so controlling that it causes feelings of guilt or he is so weak that he cannot control the individual's urges, and for a needs that must be met immediately. A person who performs forbidden behavior because his conscience, or superego is so weak and imperfect that his ego is unable to control the impulses of the id (a part of the personality that contains strong desires and urges to be satisfied and fulfilled). And in the theory of moral development, it is actually a moral understanding of right and wrong that has been instilled since childhood. However, if moral understanding is lacking and the superego is not fully developed, as a result, children can grow up to be individuals who are less able to control the impulses of the Id, and are willing to do anything to achieve what they need. According to this view, crime is not the result of a criminal personality, but of ego weakness. The ego that is not able to bridge the needs of the superego and the id will be weak and make humans vulnerable to deviations. Moral is defined by psychologists as an attitude and belief having by a person that helps to decide what is right and wrong. As Piaget said and later developed by Kohlberg, prove that moral growth is a process of moral development which is a process of forming cognitive structures, to show that moral development is related to cognitive structures. This tradition is based on the assumption that an individual's moral behavior (in terms of what is considered as right and wrong) in some related to their moral (Blasi, 1980) and thus there are a number of choices involved in the decision to act out that moral behavior.