Ruang Keagamaan Digital: Persepsi Pengguna TikTok dan Youtube terhadap Konten Gus Baha

This study examines Gus Iqdam Official's YouTube channel as a representation of a new trend in the process of transmitting religious knowledge. This article aims to examine this phenomenon from the perspective of religious mediatization, the factors behind its emergence, and the impact given by the process of transmitting religious knowledge in new media. The findings illustrate that Gus Iqdam Official represents a form of transformation of the role of the media in taking the role of the process of availability of religious knowledge in digital era. This is due to the increased strengthening of the media's role in the lives of people, which forms a new habitus of accessing religious knowledge. Additionally, the presence of “Gus Iqdam Official” shows that traditional religious authorities can civilize with new media and assert Gus Iqdam’s religious authority.

Erken çocukluk döneminde din ve ahlak eğitimi ile ilgili uygulamalar ülkemizde ve dünyada çeşitli açılardan tartışılmaktadır. Söz konusu tartışmaların odağında hem bu tür bir eğitimin imkânı hem de içeriği yer almaktadır. Farklı ülkelerde uzun yıllardır uygulanmakta olan erken çocukluk dönemi din eğitimi yaklaşımlarının etki alanlarını ve uygulama sonuçlarını ortaya koymanın bu tartışmalara farklı bir bakış açısı kazandırması kaçınılmazdır. Bu bağlamda makalenin amacı dünyada uygulanmakta olan The Good Shepherd, The Godly Play, The Gift to the Child ve Waldorf yaklaşımının ahlak eğitimi ile ilgili boyutunu, gelişim özellikleri, din eğitimi yaklaşımları, öğrenme ortamları, yöntem, materyal, yaş, içerik ve değerlendirme açılarından karşılaştırmaktır. Erken çocuklukta din eğitimi teorilerini kıyaslamayı amaçlayan bu makale doküman incelemesi yöntemiyle hazırlanmıştır. Yaklaşımlar incelendiğinde; tamamının oyun ve eğitsel oyuncakları öğretimin merkezine alarak kişilerarası iletişim, doğa ve toplum bilinci gibi konulara odaklandıkları görülmektedir. Godly Play ve The Good Shepherd yöntemleri belli bir dine ait temel hikaye ve özellikleri aktarmaları bakımından dini öğrenme yaklaşımına uygunken; The Gift to the Child ve Waldorf yaklaşımları ise herhangi bir dini öğretiyi benimsememeleri yönüyle dinden öğrenme yaklaşımına uygun gibi görünmektedir. Godly Play ve The Good Shepherd yöntemlerinde materyal ve yöntemlerin Montessori yaklaşımına uygun olarak belirlendiği görülürken, The Gift to the Child ve Waldorf herhangi bir yaklaşıma bağlılık göstermez.

Dewey’s Aesthetics and Today’s Moral Education Jiwon Kim (bio) Today we face many new issues in terms of technology, political and economic relations, humanities, and ecological environment. In addition, these complex interests are shaped by responses to globalization and multiculturalism; and they are becoming more influential to individual lives. This kind of era requires understanding of and sensitivity to diverse needs, communication, and collaboration. Therefore, mere inculcation or transmission of knowledge has limitations in preparing students to live meaningfully in a changing world. Instead, students need embodied reasoning. A meaningful and harmonious life coupled with responding to one’s environment is always a goal of education, in particular, moral education. In a new century, we need to rethink the fundamental meaning of morality and moral education. As a few recent researchers claim,1 obeying a society’s rules, laws, and regulations or possessing certain virtues such as knowledge does not necessarily make us moral; it may just rather cause us to benumb the virtuous consciousness. In this view of moral education, we need to examine our current system of moral education. As a contemporary and systemic effort, character education dominates the field of practice in moral education. Philosophers and practitioners of character education convince themselves and their students that books on moral theory will tell us how we ought to behave. However, recent thinkers interested in moral education have argued about the effectiveness of character education. It could be argued that deficiencies in contemporary school-based moral education have led us down this path to narrowly cognitive, character trait, or general values list approaches. It should be also questioned whether it is possible to teach virtues directly and whether indoctrination as the method of such inculcation of virtues is an appropriate method of education.2 The overall problem is grounded in a misguided view of reason, following mind versus body dualism and neglecting the importance of aesthetic dimensions of experience. Consequently, moral reasoning has been regarded as consisting primarily of discerning the appropriate [End Page 62] universal moral principle that tells us the single “right thing to do” in a given situation. 3 Recent empirical research in the cognitive sciences has revealed this concept to be false; both our concepts and our reasoning about them are grounded in the nature of our bodily experience and are structured by various kinds of imaginative processes. We need to provide students the opportunity—in time and space—to reason imaginatively and empathetically about how their various actions might alter their lives and affect the lives of others. For this, it is necessary to change our views of reason and meaning, grounded by a far deeper exploration into the qualities, feelings, emotions, and bodily processes that make aesthetic moral education possible. There is a rich tradition, culminating in the work of the pragmatist philosopher John Dewey, which gives pride of place to aesthetics. Dewey insists that “arts are educative,” so that “they open the door to an expansion of meaning and to an enlarged capacity to experience the world.”4 This insight retains remarkable implications for today’s moral education. Aesthetic experience is holistic, taking us to a deeper understanding and more enjoyable appreciation and investigation of everything that goes into human meaning making, regardless of whether it is artistic or not. For Dewey, education needs aesthetic elements such as responsiveness, an emotional reaction supplying a delicacy and quickness of recognition, sensitiveness, and susceptibility. Dewey also states that the individual has a natural tendency to react in such an emotional way, but this natural disposition requires cultivation, and aesthetic experience affords the training of an emotional reaction and responsiveness. First, I will explore Dewey’s aesthetic theory in relation to moral education. Then, I will address what difference the characteristics inherent to aesthetic experience—feelings and emotions, imagination, and embodiment—make in moral education for a new century. Dewey’s Aesthetic Theory Dewey’s theory of art is the key to his entire philosophy, because his philosophy is “all that he meticulously worked on in the areas of logic, metaphysics, epistemology, and psychology brought to culmination in his understanding of the aesthetic and art.”5 However, it has been only since the...

As the development of my country’s mobile Internet continues to advance in depth, its related industries have also continued to rise and especially, the short video industry has ushered in a period of rapid development. In the past, the research on short videos mostly started from the perspectives of communication, sociology, culture, etc., mainly based on the discussion of the content and communication characteristics of Douyin short videos and analyzed the origins behind its rapid development. The relevant research on moral education in colleges and universities is relatively weak. Based on the relevant sample data collected from questionnaires and interviews, this paper focuses on analyzing the impact of short videos on moral education in colleges and universities from the perspective of pedagogy. The rapid popularization and wide application of short video applications have had a huge impact on the study habits and living habits of college students. College students’ moral education educators must make good use of the short video application as a carrier, create new ideas for work, and enhance the attractiveness and influence of moral education work.

Consuming content through social media is a basic necessity in this digital era, including for religious purposes. This study aims to determine and analyze how social media shapes new religious patterns for millennial Muslims in Indonesian urban cities such as Jakarta, Bandung, and Pekanbaru. What motives, meanings, and communication experiences have urban Millennial Muslims passed amid the current onslaught of social media. This study uses an interpretive paradigm with a Schutz Phenomenology approach and Mead's Symbolic Interaction perspective. From 15 informants, it was found that virtual spaces such as social media play a major role in shaping new religious patterns, especially the Islamic pattern of Millennial Muslims. According to the findings of this study, millennial Muslims in large areas of Indonesia, particularly Jakarta, Bandung, and Pekanbaru, employ virtual space (social media) and public space in their activities and religious practices. What is uploaded and posted on social media is motivated by two factors: past motives (because motives) and purpose motives (to motives) in carrying out their life experiences and interpreting the hijrah trend. In virtual spaces such as social media, there are two types of urban Millennial Muslims: scholars and nonscholars. They use social media as a religious "healing" process amid their daily routines. The trend of migration that is increasingly massive in the era of social media is symbolized through lifestyle symbols to form a new identity single to multi-identity. Millennial Scholars are typically linked with specific religious authorities, schools, and manhajs passed down through the bloodline. The nonscholars/non-Cendekia group, on the other hand, is not affiliated with any religious authority and has no offspring from any religious authority; thus, they pursue their own da'wah and religious education through autodidactic methods.

The relevance of the research topic is due to the emergence and progression of unprecedented global transformations and crises, the ways of overcoming which lie beyond the limits of retrospective view and previous experience of mankind. These circumstances make it necessary to review established theoretical positions, unreflexted axioms of behaviour and standard ways of solving problems in order to develop promising visions of sustainable human development. A revision of concepts is needed in order to increase the awareness of human activity, because at the basis of the mentioned problems is a person, his unique individual traits and capabilities. The article identifies a gap between the studies of globalization transformations of the world-system, where the emphasis is on understanding the functioning of supra-individual objective structures on the one hand, and the humanized subjectivist approach of Max Weber, which focuses on the actions of individuals, and therefore makes it difficult to explain social changes on the other hand. Therefore, the purpose of the article is to reveal the personal role of a person as a subject of social action in social processes as a means of overcoming the global challenges of today. The integral philosophical approaches of universal evolutionism and holism were chosen as the methodological basis of the attempt to consider this collision in its unreduced form. Main results. It was found that contradictions in classical subjectivist sociology cannot explain the emergence and formation of new forms of social organization. In particular, the repeatability and focus on habituation in Max Weber’s theory of social action proves that the rational action is more appropriate for the description of the economic union, and the best explanation of the social is the traditional one, which is recurrent (unproductive). In order to explain the subjective dimension of social changes in the world-system, it is proposed to consider such a type of social action, which, in this regard, specifies the cause of changes in the social being – an individual initiative that appears as a creative (productive) action associated with the higher mental functions of a person. The conclusions indicate that the global situation requires just such a type of social action – an initiative as a source of non-standard solutions and innovative strategies and tactics for overcoming problems, creating and using innovative management methods, laying alternative to the usual, more effective routes for achieving the goals of sustainable development.

Abstract: The Role of the Mothers in Instilling Islamic Education Values in Children in the Digital Age Era. Mothers have an important role in children's education, especially in religious education, and are required to be more active and creative in presenting various ways of educating children by integrating technological devices with good education. The purpose of this study is to (1) Describe the position of mothers in Islamic religious education in the digital era, (2) Describe the parenting patterns applied in children's education in the digital era, and (3) Examine the effectiveness of maternal parenting in religious education. This research is qualitative research with a case study approach. The subject selection used Snowball sampling. the subjects amounted to ten mothers with different educational and economic backgrounds. The research location was conducted in Rato Village, precisely in NTB Province. Data collection was carried out by interview, observation, and documentation methods. The results showed that Rato village mothers can understand the position of mothers well. Mother's parenting in the digital era is still not maximally implemented due to a lack of digital literacy. The level of effectiveness of parenting patterns of Rato village mothers in religious education in the digital era is still not said to be effective. Abstrak: Peran Ibu dalam Menanamkan Nilai-nilai Pendidikan Agama Islam pada Anak di Era DigitalIbu memiliki peran penting dalam pendidikan anak, terutama dalam pendidikan agama dituntut untuk lebih aktif dan kreatif dalam menghadirkan berbagai cara mendidik anak dengan mengintegrasikan perangkat teknologi dengan pendidikan yang baik. Tujuan penelitian ini ialah untuk (1) Mendeskripsikan kedudukan ibu dalam pendidikan agama islam di era digital, (2) Mendeskripsikan pola asuh yang diterapkan dalam pendidikan anak di era digital, dan (3) Mengkaji keefektifan pola asuh ibu dalam pendidikan agama. Penelitian ini merupakan penelitian kualitatif dengan pendekatan studi kasus. Pemilihan subjek menggunakan Snowball sampling. subjek berjumlah sepuluh ibu-ibu dengan latar belakang pendidikan dan ekonomi yang berbeda-beda. Lokasi penelitian dilakukan di Desa Rato tepatnya di Provinsi NTB. Pengumpulan data dilakukan dengan metode wawancara, obsevasi dan dokumentasi. Hasil penelitian menunjukkan bahwa ibu-ibu desa Rato dapat memahami kedudukan ibu dengan baik. Pola asuh ibu di era digital masih belum maksimal diterapkan karena kurangnya literasi digital. Tingkat keefektifan pola asuh ibu-ibu desa Rato dalam pendidikan agama di era digital masih belum dikatakan efektif

Religious education integrated with character education is a strategic solution in dealing with the negative impacts of modernization, especially among adolescents who are vulnerable to changes in values and behaviors. Modernization brings various challenges, such as the increasing influence of digital media and weak social control, which can lead to deviant behavior and a decline in the moral values of adolescents. The purpose of this study is to analyze the role of religious and character education in shaping adolescent moral behavior and suppressing adolescent delinquency in the midst of modernization. The research method used is a qualitative approach with literature study techniques, which collects and analyzes data from various journals, books, and related scientific articles. The results of the study show that religious education integrated with character education is effective in strengthening the morality of adolescents. This integration has succeeded in forming adolescents' resilience to negative influences, improving their moral reflection skills, and strengthening their identity in the face of social pressure. The implementation of integrated religious and character education has also been proven to minimize the risk of juvenile delinquency by instilling positive values and better self-control skills. The implication of this study is that this research emphasizes that the modernization of Islamic religious education plays an important role in shaping the character of adolescents, preventing delinquency, and facing moral challenges in the digital era.

Religions are just as much action plans than systems of faiths. They involve, to equal part, the spirit and the body, the interiority and the physicality. The acting out of faith or in other words its material anchorage is moreover a component of all religious life as well as of the emergence of any believers' community. Moreover, Numerous recent researches in the field of religious materiality have shed light on the importance of the physical relationship to certain artefact in votive practices. In contrast, the process of acquisition of knowledge which establish the particular status of the religious specialists have been subject to less scrutiny. For the religious specialists and ritual experts, touch, material actions, techniques of the body and the embodied knowledge belong to a category of skills that are integral part of the permanent and canonical aspects of any liturgy. At the same time, access to religious authority critically depends on access to these knowledges. If understood as a set of physical, sensory and kinaesthetic abilities, ritual or religious knowledge is not very different from the professional skills of craftsmen. By approaching religion from the point of view of the specialists’ skills, this paper endeavours to debate on the classic distinction between ritual action and technical action. Using ethnographic literature and first hand fieldwork data, this contribution will explore the role of touch and physical sensations in certain religious practices, in particular within tattooing ritual practices of South-East Asia and in the Pacific.

Purpose: This study aims to analyse how Akmal Sjafril constructs religious authority through narrative framing, linguistic strategies, and value integration in his social media engagement. Methodology: This research employed a qualitative approach using virtual ethnography (netnography) to examine Akmal Sjafril’s digital narratives on Twitter. Data were collected through virtual observation, documentation of tweets, and semi-structured interviews, and were analysed using an interactive model of qualitative analysis. Findings: The study reveals that Akmal Sjafril systematically builds religious authority by constructing narratives that defend Islamic teachings against liberal and secular reinterpretations, using adaptive linguistic styles to engage a diverse digital audience, and embedding core Islamic values—such as interfaith tolerance, noble character, and critical thinking rooted in faith—into his digital communication. His approach demonstrates how religious figures can sustain both credibility and audience engagement in a fragmented digital public sphere, blending theological consistency with communicative adaptability. Research Implications: These findings contribute to the broader understanding of religious authority in the digital era by showing how figures can negotiate credibility through adaptive digital strategies without compromising doctrinal authenticity. The research suggests the need for digital literacy initiatives, ethical guidelines for religious communication, and institutional support for promoting comprehensive religious narratives in online spaces. Originality/Value: This study provides a unique contribution by integrating narrative construction, linguistic adaptation, and value-based communication into the analysis of digital religious authority, offering new insights into how Islamic figures navigate legitimacy within the networked dynamics of social media environments.


 
 
 
 The rapid development of the times has led to the emergence of a new era, which is popularly known as the digital era. The digital era is an era where everyone can easily access information throughThe rapid development of the times has led to the emergence of a new era, which is popularly known as the digital era. The digital era is an era where everyone can easily access information through digital networks. The existence of this digital era, affects various sectors of life, including the education sector. In the education sector, this digital era facilitates and accelerates the search for knowledge, information and communication. This certainly has a positive effect on the world of education. However, in addition to having a positive impact, the existence of this digital era also has negative impacts, including making humans as individual beings. Moral education is education that teaches a person's morals and morals. With the existence of akidah morals education, it makes people more active and moral in living life. In this period, of course, it is very important to have strong morals and good morals in order to be able to respond wisely to this digital era. This research is intended to determine the role of morals in the digital era. The results of the research were obtained from literature studies related to moral education in the digital era. In this study, the results show that moral education is able to make human beings wise in responding to the progress of the times, especially in this digital era.
 
 
 

Integrating moral values into early childhood education remains a critical issue for educators and policymakers worldwide. This study explores the implementation of moral values education in public and religion-based kindergartens in Yogyakarta. Using a descriptive quantitative approach, data were gathered through surveys and interviews from a sample of 20 kindergartens, ten public and ten religion-based, across five districts. The research focuses on how core moral values such as politeness, honesty, responsibility, and cooperation are taught and incorporated into daily learning activities. Results indicate that both public and religion-based kindergartens emphasize similar core values, though religion-based institutions place added importance on religious practices like daily prayers. Storytelling is more frequently employed in religion-based kindergartens to teach moral values. In contrast, public kindergartens utilize more diverse strategies, including group activities and discussions. Teachers in public kindergartens often encounter challenges with inconsistency between home and school environments regarding moral education, while those in religion-based kindergartens report difficulties managing children during religious activities. The findings underscore the need for improved home-school collaboration in public kindergartens to ensure consistency in moral education. In contrast, religion-based kindergartens could benefit from adopting more interactive and reflective teaching methods to foster critical thinking in children. Teacher training programs should focus on equipping educators with culturally sensitive strategies for moral education. Although this study offers valuable insights, its findings are geographically limited to Yogyakarta, and future research should broaden the scope to include different regions and assess long-term impacts on children’s moral development.

This study aims to examine the social and religious roles of Muslimah influencers in shaping the values, norms, and behaviors of contemporary Muslim families, particularly within the context of rising digital religiosity and increasing reliance on social media as a source of life guidance. The central research question addresses how Muslimah influencers contribute to the construction of the ideal modern family among Muslim communities. The novelty of this study lies in its emphasis on gender-based religious authority in digital spaces—an aspect that remains underexplored in Islamic family discourse. Employing a qualitative approach through digital ethnography and content analysis of selected Muslimah influencers' platforms (YouTube, Instagram, and TikTok), this research explores how religious messages, lifestyle narratives, and visual representations serve as tools for disseminating models of piety, gender roles, and family ethics. The findings reveal that Muslimah influencers act as cultural agents who bridge traditional Islamic teachings with modern lifestyles and actively shape new family values through aspirational content that highlights simplicity, emotional sensitivity, and spiritual motherhood. In conclusion, these influencers play a significant role in popularizing new forms of religious authority and redefining the ideal Muslim family in the digital era. The academic contribution of this study lies in offering new insights into the relationship between gender, religious authority, and the transformation of family values within modern Muslim societies.

The rational choice literature on religion has been noticeably silent on the nature and purpose of religious authority. I first summarize the rational choice theory of authority and offer a rational choice definition of religious authority. A primary insight is that (religious) authority exists to coordinate social action. I then argue that social coordination is a fundamental aspect of religious life, perhaps equally important as the social dilemma problems that have received attention in the literature. Finally, I apply this new rational theory to demonstrate its value. I demonstrate how rituals create religious authority; the relationship between religious authority, organizational hierarchy, and religious strictness; and how the theory creates complementarities between the two, sometimes contentious, sides of the secularization debate.

Acknowledgements - Notes on the Contributors - Introduction - THE LOGIC OF EDUCATIONAL AIMS AND ACHIEVEMENTS - Education and Magic D.Z.Phillips - Examination not Attempted A.Flew - Education as a Positional Good M.Hollis - RATIONALITY, UNDERSTANDING AND EDUCATION - The Transmission of Knowledge N.Cooper - On Having a Mind of One's Own R.S.Downie - Humanistic Education: Some Philosophical Considerations G.H.R.Parkinson - REASON IN RELIGIOUS AND MORAL EDUCATION - Two Questions about Religious Education W.D.Hudson - Attitudes to Evidence and Argument in the Field of Religion R.W.Hepburn - Moral Developments as the Goal of Moral Education D.Locke - The Roots of Moral Reason R.Bambrough - Index