School selection by parents is an important decision influenced by internal and external factors, such as location, cost, curriculum, facilities, and school reputation. This study aims to identify the main factors affecting parents’ decisions in choosing Islamic-based elementary schools. The theoretical foundation is based on consumer behavior and decision-making theories, which explain how individuals make choices based on perceived value, needs, and available information. The research employed a quantitative approach using surveys, analyzed descriptively and inferentially. The results indicate that the quality and religious values of the school are the dominant factors, including parental religiosity, quality of religious education, teacher competence, value-based curriculum, student achievement, and the development of students’ character and spirituality. Schools are recommended to focus on improving religious education, strengthening character, enhancing teacher competence, implementing a professional curriculum, and building reputation through the publication of achievements, testimonials, and creative promotional strategies. Transparency in facilities and costs is also essential to foster a positive image and increase parental trust. This study has several limitations, including the use of subjective survey data, a limited number of respondents, and a focus on Islamic junior high schools in East Java, which restricts the generalizability of the findings to other schools or regions.

Adolescence is widely recognized as a formative period in human development, marked by intensified identity exploration, expanding cognitive abstraction, and increasingly autonomous moral reasoning. Within this dynamic context, religious belief and spiritual orientation often undergo significant reassessment. Rather than remaining passively inherited, religious meanings are frequently questioned, reformulated, or consciously appropriated. This article offers a bibliographical analysis of religious development during adolescence through the lens of the developmental psychology of religion. Drawing on identity theory, cognitive-developmental research, moral psychology, and contemporary discussions of pluralism and digital mediation, the study examines how adolescents engage with, reinterpret, and sometimes reconstruct religious commitments. The article further explores the educational implications of these developmental processes, arguing that religious education in secondary schooling must take into account adolescents’ cognitive and existential capacities if it is to remain intellectually credible and pedagogically meaningful. By synthesizing interdisciplinary scholarship, this study contributes to a developmentally grounded understanding of adolescent religiosity in contemporary societies.

This study examines the pedagogical value of the Aptitude–Treatment Interaction (ATI) learning model in supporting higher-order evaluative thinking skills (C5) within Islamic Religious Education (IRE). A quantitative quasi-experimental design with a posttest-only control group was employed to compare learning outcomes between students taught using the ATI model and those taught through a conventional expository approach at SMP Negeri 21 Bandar Lampung. Data were analyzed using an independent sample t-test. The results indicated no statistically significant difference in evaluative learning outcomes between the experimental and control groups (p = 0.279). Nevertheless, classroom implementation revealed that the ATI model enhanced student engagement, participation, and motivation by aligning instructional treatments with students’ aptitude levels. These findings suggest that the instructional benefits of ATI may not be fully reflected through outcome-based statistical comparisons alone, particularly when assessing complex cognitive processes such as evaluative thinking. The theoretical contribution of this study lies in extending the ATI framework to higher-order cognitive assessment (C5) within IRE, an area that has received limited empirical attention. Rather than functioning solely as an outcome-enhancing model, ATI is positioned as an adaptive instructional mechanism that supports differentiated learning processes and meaningful engagement in value-oriented subjects.

This study aims to identify the application of positive psychology in Islamic Religious Education (PAI) learning in elementary schools and analyze its impact on students' spiritual well-being. Positive psychology, which focuses on developing happiness, gratitude, optimism, and empathy, is integrated into PAI materials to improve students' character and spiritual well-being. A qualitative research method with a case study approach was used to explore the experiences of students, teachers, and principals in implementing positive psychology in PAI learning. The results show that the application of positive psychology can increase students' self-confidence, learning motivation, and inner peace. Students involved in positive psychology-based learning demonstrate a more positive attitude, are able to manage their emotions, and have a greater sense of gratitude for their lives. Although there are challenges in implementation, such as differences in student backgrounds and limited learning time, a flexible and collaborative approach between teachers and parents can help overcome these obstacles. This research contributes to the development of an PAI curriculum that is more relevant and responsive to students' spiritual needs in the modern era

The city of Kars, located at the crossroads of Anatolia and the Caucasus, is inhabited mainly by three Turkic-speaking groups: local Anatolians, Azerbaijani migrants from Western Azerbaijan, and Terekeme. In the late 19th and early 20th centuries, wars, revolutions, and Soviet occupation prompted mass migrations of Azerbaijanis to Kars and other provinces, significantly reshaping the city’s demographic structure. In the early 20th century, the prominent Islamic scholar Axund Malik Mahammad Ishigli, fleeing Soviet persecution, settled in Kars and engaged in religious and social activities. In 1952, under his leadership, the first Ja’fari-Shi’a mosque in Turkey, the Yeni Mahalle Mosque, was constructed. He also promoted religious education through his work Doğru Yol, emphasizing Islamic unity and distancing from sectarianism, acting as a unifying figure across different religious and ethnic communities.

16th -17th centuries – The Yarkand Khanate played a significant role in the development of the Uyghur people's cultural and political power. From the late 16th century, scholars affiliated with the Naqshbandi order held political authority, and later the Dzungars governed the region for a period of time. From the second half of the 18th century onward, the Chinese-Manchu occupation intensified the Uyghur people’s struggle for freedom. In the active resistance against colonial policy and reactionary ideology, progressive sociopolitical issues came to the forefront among the Uyghur people throughout the 19th century. In the first half of the 19th century, Uyghur intellectuals such as Muhammad Sadiq Kashgari, Abdurahim Nizari, Turdi Garibi, Imir Husayn Saburi, Nazugum, and others addressed socio-political as well as philosophical and ethical issues, fought for the spiritual and social liberation of the people, and carried out active efforts in this direction. Their works contain ethical and original ideas that remain relevant today and undoubtedly contribute to the moral education of the younger generation. From this perspective, the study of the Uyghur people's centuries-long history of socio-philosophical and ethical thought holds great significance.

Islamic religious education plays a vital role in shaping children’s moral and spiritual foundations from an early age, particularly considering that early childhood is a developmental stage characterized by play, imagination, and active exploration. Integrating religious values into meaningful and enjoyable learning experiences is therefore essential. Aisyiyah Singosaren Kindergarten adopts an innovative approach by utilizing Reyog, a traditional art form from Ponorogo, as a pedagogical medium to instill Islamic values in young learners. This article seeks to examine and understand the management of Islamic religious education learning implemented through the integration of local Reyog Ponorogo culture. The study employs a descriptive qualitative method aimed at systematically describing and analyzing the planning, implementation, and evaluation of Islamic religious education at the kindergarten. Data were collected through classroom observations, documentation review, and in-depth interviews with teachers and school administrators. The findings reveal that learning management begins with careful planning aligned with themes, learning objectives, basic competencies, and measurable indicators. Classroom organization, including learning space arrangement and seating design, supports active engagement. Instructional strategies include lectures, dialogic interaction, and demonstrations. Evaluation is conducted through observation, recall activities, and reinforcement to consolidate children’s understanding of Islamic values.

ABSTRACT While the debate of the mode of moral education continues globally, teachers in Hong Kong are experiencing challenges due to the absence of a systematic moral education curriculum in schools. The Hong Kong government emphasizes moral education as a cornerstone of kindergarten educational reform, aiming to cultivate students’ adaptability and moral development from the outset of their kindergarten experience. However, there is a paucity of research investigating the support and challenges teachers encounter, particularly concerning moral education in kindergartens, which limits insights into curriculum development. This study aims to identify teachers’ needs for advancing moral education curricula in Hong Kong. Based on Stake’s model of curriculum evaluation, the findings synthesized from semi-structured interviews with 10 kindergarten teachers reveal critical challenges related to insufficient antecedent resources, current kindergarten practices in moral education, and inadequate professional development opportunities. The study emphasized the need for a comprehensive moral education framework encompassing robust teaching materials, valid assessment methods, and enhanced teacher training programs. Such a framework would improve the consistency and effectiveness of moral education by addressing both antecedent and transactional curriculum elements, ultimately fostering students’ moral development within the diverse educational landscape of Hong Kong.

This research is driven by the low interest of students in the subject of Aqidah Akhlak at MTs Darul Huda Bandar Lampung, specifically characterized by minimal engagement and attention. Preliminary findings indicated that while students experienced feelings of enjoyment, their enthusiasm did not translate into active participation or optimal learning focus. This study aims to determine the effect of the Talking Stick-based Team Games Tournament (TGT) learning model on students' learning interests. The research involved class VIII D as the experimental group and class VIII C as the control group, using a quantitative quasi-experimental approach with a post-test-only control group design. The results of the independent sample t-test yielded a significance value (p-value) of 0.017, which is significantly below the 0.05 alpha threshold, confirming a substantial difference in engagement levels between the active experimental class and the passive control class. The combination of academic tournaments and Talking Stick media proved effective in creating a fun, competitive, and focused classroom atmosphere, thereby significantly increasing student involvement dynamics. This study contributes to the field of pedagogy by providing empirical evidence that integrating collaborative game-based models with interactive media can effectively address student passivity and enhance learning motivation in religious education contexts.

Although classroom management has been a concern in various educational studies, research that specifically discusses teachers’ strategies in managing classrooms to improve students’ discipline and concentration in Fiqh learning at madrasahs remains limited. This study aims to analyze the strategies of Fiqh teachers in classroom management to improve students’ discipline and concentration, identify the obstacles faced by teachers in its implementation, and explain the efforts made to overcome those obstacles. This study employed a qualitative approach with a field research design, involving one Fiqh teacher as the key informant and several eighth-grade students as supporting informants selected through purposive sampling. Data were collected through observation, structured interviews, and documentation, and were then analyzed using the Miles and Huberman model, which includes data reduction, data display, and conclusion drawing. The results showed that the Fiqh teacher implemented several classroom management strategies, namely arranging students’ seating, applying classroom rules, using varied learning methods such as lectures, question-and-answer, and discussion, as well as supervision and a personal approach to students. These strategies proved capable of creating a more orderly and conducive learning atmosphere, thereby improving students’ learning discipline and concentration. These findings emphasize the importance of implementing effective classroom management strategies in creating a conducive learning environment, increasing students’ engagement in the learning process, and enriching classroom management studies in the context of Islamic Religious Education at madrasahs. The implications of this study indicate that teachers and educational institutions need to develop more adaptive and effective classroom management strategies, while also opening opportunities for further research on the relationship between classroom management and learning motivation, student character, and the learning environment at madrasahs.

The phenomenon of digital da'wah has significantly transformed the ways religious knowledge is accessed, interpreted, and disseminated in contemporary society. This study aims to analyze the patterns of actions and perceptions of TikTok and YouTube users toward religious content delivered by Gus Baha within the context of the digital religious space. Using Max Weber’s theory of rationalization as an analytical framework, this research explores how religious authority, knowledge transmission, and user interpretation undergo processes of rationalization on digital platforms.This study employs a qualitative approach using virtual ethnography, content analysis, and in-depth interviews with users of both platforms. Data were collected through observation of uploaded content, analysis of user interactions and comments, and examination of engagement dynamics.The findings indicate that user responses to Gus Baha’s content reflect Weber’s four types of social action. Instrumentally rational actions are evident in the use of short videos as practical and efficient learning tools. Value-oriented rational actions appear in users’ consistent efforts to deepen religious understanding. Affective actions emerge from emotional attachment to Gus Baha’s communicative style, while traditional actions are reflected in the perception of digital da'wah as a continuation of established religious learning traditions. Furthermore, digital rationalization through algorithms, short-video formats, and platform accessibility, shapes how religious knowledge is selected, interpreted, and circulated.This study concludes that digital religious spaces function not only as channels of dissemination but also as arenas for the transformation of religious authority, meaning construction, and religious practice in the digital era.

The article explores the life and career of Archbishop Varlaam Shyshatsky against the background of transformations in Ukraine at the turn of the 18th and 19th centuries. The study aims to identify key trends in the interpretation of his figure in Ukrainian historiography. The study is grounded in the principles of historicism, objectivity, and systematic analysis, combining critical, comparative, and prosopographical approaches. Scientific novelty. The article attempts to analyze the state of Ukrainian historiography concerning the study of Varlaam Shyshatsky’s activities in the context of social and political changes in the Ukrainian lands at the turn of the 18th and 19th centuries. Attention is drawn to the variety of interpretations offered by researchers regarding the archbishop’s actions and views. Conclusions. The figure of Varlaam Shyshatsky represents a logical reflection of the historical, political, and cultural processes that unfolded in Ukraine at the end of the 18th and the beginning of the 19th centuries. His activity as an archimandrite has been of particular interest to historians studying the Orthodox Church, religious education, and the intellectual elite of that period. As a lecturer and rector of the Pereiaslav Collegium, the Novhorod-Siversky Theological Seminary, and the Volhynian Theological Seminary, Shyshatsky is presented in academic studies as a key figure in the founding, administration, and intellectual influence of these institutions. Historians have variously portrayed him as a defender of Orthodoxy in Right-Bank Ukraine, an opponent of the Polish–Lithuanian Commonwealth and of the Union, and as a proponent of an independent Ukrainian Church.This multiplicity of interpretations highlights the complex identities of the Ukrainian elite within the political and religious space of the Russian Empire. As a descendant of Cossacks and an Orthodox clergyman, Varlaam Shyshatsky was a representative of the Ukrainian elite of the late 18th and early 19th centuries who operated within the realities of the Russian Empire. His life, therefore, like that of many Ukrainian intellectuals of that time, calls for reinterpretation through the prism of multidimensional identity, which could manifest itself both in loyalty to the empire and in adherence to the ideas of autonomy, as an expression of social and/or religious interests.

Education in the modern era has undergone a significant transformation along with the advancement of digital technology. Digital technologies that are currently popularly applied in the field of education are ChatGPT and AI (Artificial Intelligence) applications as interactive and responsive learning assistants. This study aims to examine how the use of ChatGPT and AI applications is used wisely as learning assistants. The research employs a qualitative, literature-based approach and is analyzed through content analysis. The data of this research was taken from various literature sources such as scientific articles, books, and other relevant references. The results of this study show that the application of ChatGPT and AI in Islamic Religious Education (PAI) can improve the quality and effectiveness of learning through blended learning models and artificial intelligence applications through features such as visual mentors, voice assistants, and translator presenters. However, during implementation, several challenges remain, including limitations in digital infrastructure, low digital literacy among teachers, and concerns about the accuracy and authenticity of religious content. Wise strategies need to be carried out to improve digital literacy, verify information generated by AI, instill ethics, and conduct supervision. ChatGPT and AI applications have a positive impact, such as increasing students' motivation and interest in learning. But it also has negative impacts such as technology dependence, lowering academic integrity, and plagiarism. Therefore, the use of ChatGPT and AI applications needs to be done carefully and responsibly.

This article aims to explore educational ethics that can be applied to address potential cognitive biases in learning, which are systematic deviations in thinking. These biases can disrupt the fairness and effectiveness of the teaching and learning process. This research analyzes concepts of cognitive biases and principles of educational ethics, as well as their implications for interactions in learning. The research findings indicate that the principles of educational ethics, such as fairness, transparency, and inclusive, can be used as strategies to mitigate the impact of cognitive biases. This article also provides practical recommendations to raise awareness of potential biases in learning

Against the backdrop of the nationwide implementation of "holistic education for all students in all aspects and at all stages" and the "integration of physical education and academic education", university sports clubs, as an important part of school physical education and a key carrier of campus culture construction, their educational function is closely related to the quality of talent cultivation. At present, university student clubs are faced with such problems as spontaneous establishment, entertainment-oriented activities, extensive management, divergent student participation motivations, and a superficial educational effect. This study holds that there is a disconnection between "management" and "education" in clubs in various universities. To this end, this paper first clarifies the educational function and the role in moral education of student clubs, sorts out the elements of integrating student cultivation education into club management, and systematically analyzes the empowerment of clubs in students' academic literacy, moral literacy and behavioral literacy. By formulating the *Student Cultivation Education Plan*, this paper demonstrates that this path can improve the internal governance level of clubs, enhance the identity of club members, deepen the educational effect of club activities, enrich the promotion of student cultivation education, promote the stable and sustainable development of student clubs, and provide a new research path for club management.

General Background: Moral degradation among elementary school students in the era of globalization has raised concerns about the alignment between character education goals and curriculum practices. Specific Background: In Indonesia, character education has been formally integrated into the 2013 Curriculum and the Independent Curriculum as part of national educational reform. Knowledge Gap: However, the implementation of character education often remains administrative and symbolic, while classroom practices still emphasize cognitive assessment rather than experiential moral development. Aims: This study examines the philosophy of progressivism as an analytical framework for reconstructing character education within Indonesian curriculum policy. Results: Through qualitative literature analysis and comparative philosophical examination of Dewey, Neill, Lickona, and Freire, the study finds that progressive principles such as reflective learning, dialogical interaction, and experiential participation are partially reflected in national curriculum design. The Independent Curriculum shows a stronger progressive orientation than the 2013 Curriculum, yet its implementation remains constrained by teacher preparedness, institutional culture, and assessment systems. Novelty: This study proposes a synthesis of classical progressivism and critical pedagogy to construct a holistic–reflective model of character education. Implications: The proposed framework supports the development of reflective, experience-based, and socially aware character education within Indonesian curriculum reform. Highlights • Progressive principles appear in Indonesian curriculum policy but rarely shape classroom practice• Independent Curriculum introduces experiential and participatory moral learning structures• Dewey–Freire theoretical synthesis frames reflective and socially aware character formation Keywords Progressivism Philosophy; Character Education; Indonesian Curriculum Policy; Critical Pedagogy; Moral Education

Every child, including those with disabilities, possesses spiritual and intellectual potential that can be nurtured through spirituality-based Islamic Religious Education (PAI) aligned with their individual dispositions. This study examines an integrative multidisciplinary approach to PAI for students with disabilities by connecting Islamic educational theology, inclusive education principles, and adaptive spiritual pedagogy. Employing a qualitative case study design at SLB Kemala Bhayangkari Trenggalek, data were collected through observations, interviews, and documentation, and analysed using the Miles and Huberman interactive model. The findings indicate that spirituality-based PAI learning, as perceived by teachers, extends beyond formal worship instruction to include the cultivation of character values such as honesty, responsibility, and tolerance, adjusted to students’ abilities and types of disabilities. Spiritual elements were systematically integrated into lesson plans (RPP) and Individual Learning Programs (PPI), while instructional materials were linked to values such as patience and gratitude. Teaching methods and media were adapted using lectures, visual materials, videos, and experiential activities to accommodate diverse learning needs. Teachers also reported challenges related to students’ varying emotional conditions, which were addressed through flexible and creative instructional strategies. This study contributes an integrative conceptual framework that positions spirituality as a mediating pedagogical construct linking Islamic theology, inclusive education, and adaptive multisensory practices, offering both theoretical and practical implications for the development of more humanistic and inclusive PAI learning models for students with disabilities.

Abstract 19th century mother India has produced a galaxy of great men who have enriched our national life by their talent and personality. Swami Vivekananda (1863-1902) was one among them. When cultural values and deep-rooted civilization of India were crushed under the western civilization based on materialism, a wandering monk Vivekananda with no material possession except his walking stick and begging bowl with full surrender to Almighty, became her messiah.Popularization of women education in India woes much to Vivekananda, because he said that the fate of India will be sealed if the mothers are not given proper education and training. By this, he visualized better home, better people, better society and developed nation at large (Nayak, 2013). According to Swamiji women education would be a combination of the western spirit of the independence, freedom and dynamism with Indian austerity and purity. His suggested some subject areas are religion, science, arts, language, housekeeping, cooking, sewing, hygiene etc. Women to be specially imparted religious education (Maity, 2016).Therefore, this paper will study about Swami Vivekananda’s thoughts and ideas on women education, different subject areas for women educationin 19th century and evaluate its relevance in present system of education.The methodology followed in this study is analytical and evaluative.The thoughts and ideas of Swami Vivekananda regarding women educationis bearing a great significance in the field of our education system and society for women empowerment in 19th century and also present time. It’s providing the right type of education to emancipate them through re-establishing their dignified position in society. And this paper will suggest recommendations in consideration with Swami Vivekananda’s vision, to overcome the problem of illiteracy among women in present India.

ABSTRACT Owing to historical legacy, the Catholic church is the largest provider of primary education in the Republic of Ireland. Governance of primary schools, including responsibility for upholding school ethos, falls under the legal remit of the largely volunteer school Board of Management (Board of Governors/School Board). This article examines Board of Management oversight of ethos responsibilities and practices within Catholic primary schools in Ireland. Drawing on findings from the GRACE (Ireland) research project entitled Identity and Ethos in Catholic Primary and Secondary Schools in Ireland, Exploring the Attitudes and Behaviours of Stakeholders, it investigates the effectiveness of existing Board of Management structures in upholding the Catholic ethos. The analysis reveals significant challenges in the communication and training of Board of Management members, and accountability systems. Furthermore, a noticeable disconnect exists between the stated vision for Catholic education and its lived reality in many schools as illustrated by the provision for Religious Education. The article concludes by highlighting the need for increased investment in systemic supports for Boards of Management, more robust engagement between patrons and the Department of Education, and a re-evaluation of current oversight mechanisms to ensure the enduring vitality of Catholic education in a changing societal landscape.

Purpose This study examined how integrating surau philosophy literacy into a Project-Based Learning (PjBL) model strengthens students’ self-reflection in Islamic Religious Education (IRE). Design/methodology/approach Using a design-based qualitative case study, the intervention combined collaborative digital projects with reflective practices rooted in Minangkabau values. Data were collected through classroom observations, interviews with 32 students and one teacher and analysis of ten student-produced digital works. Findings The surau-based PjBL encouraged multimedia projects that embodied spirituality, solidarity and ethical awareness. Thematic analysis revealed three outcomes: (1) moral reflection developed through musyawarah (deliberative dialogue); (2) digital storytelling enhanced metacognitive awareness and sincerity and (3) collaboration fostered ethical responsibility and digital literacy. Originality/value Thus, integrating surau values into digital PjBL offers a culturally grounded pedagogy that unites local wisdom with 21st-century learning goals, cultivating reflective, ethical and digitally competent learners in Islamic education.