Siti Nurbayani

Background Studies of civic formation in Indonesian pesantren (Islamic boarding schools) have focused on the kiai and the institutional curriculum, while the family as a site where religious and civic meanings are lived has received little attention. Prevailing accounts also tend to evaluate pesantren against liberal-democratic conceptions of civic virtue, leaving the specific, religiously grounded form of civic commitment in these communities under-described. This study examines how civic virtue is experienced and transmitted in the everyday life of families connected to Nahdlatul Ulama (NU) pesantren, using spiritual well-being and family resilience as sensitizing concepts. Methods A phenomenological interview study was conducted using Alfred Schutz’s social phenomenology as an interpretive lens, positioned within methodological agnosticism toward participants’ transcendent claims. Ten family units (30 participants: father, mother, and santri) were purposively recruited from three NU pesantren in Purwakarta, West Java. Each participant took part in two in-depth interviews in Indonesian, Sundanese, or Javanese, supplemented by field observation. Analysis proceeded through meaning-unit identification, typification analysis, relevance mapping, and cross-family synthesis, with independent peer coding and member checking. Results Three intersubjective structures were identified: (1) the pesantren as a taken-for-granted moral horizon of family life; (2) a shared typification of civic virtue as religious obligation ( hubbul wathan minal iman ), operating as recipe knowledge for civic situations; and (3) layered because-motives (kiai authority, family memory of the 1945 Resolusi Jihad ) and in-order-to motives (intergenerational continuity, national unity). Civic judgment was strongly referenced to the kiai and to sanad , and one recently relocated family expressed marked uncertainty about the civic influence of the pesantren. Conclusions In these families, civic virtue takes the form of a communitarian, religiously grounded civic loyalty sustained by a shared stock of religious-civic meanings, which we term intersubjective civic capital. This capital provides strong bonding resources and resistance to misinformation and radicalism, but it rests on deference to religious authority and offers limited support for autonomous civic deliberation. The findings are interpretive and context-bound, and they suggest propositions for comparative research rather than generalisable claims.

Background Civic virtue formation in Islamic educational institutions remains underexplored at the family level. While pesantren (Islamic boarding schools) affiliated with Nahdlatul Ulama (NU) are recognized as pillars of civic character development in Indonesia, the intersubjective mechanisms through which spiritual well-being and family resilience construct civic virtue have not been systematically examined. This study addresses the gap by investigating lived experiences of families within NU pesantren communities in Purwakarta, West Java. Methods A Schutzian social phenomenological design was employed to explore the intersubjective construction of civic virtue within pesantren family units. Purposive sampling yielded 10 families (n = 30 participants: father, mother, and enrolled santri per family) from three NU-affiliated pesantren in Purwakarta. Data were collected through in-depth phenomenological interviews guided by Schutz’s concepts of typification, relevance structures, and stock of knowledge. Bracketing procedures were documented prior to analysis. Data were analyzed through phenomenological reduction, identification of typifications, mapping of motivational relevance, and intersubjective reconstruction. Results Three essential intersubjective structures were identified: (1) a shared spiritual lifeworld — the pesantren ecosystem functions as a taken-for-granted moral horizon that permeates family life beyond institutional boundaries; (2) typification of civic virtue as ‘hubbul wathan minal iman’ — families collectively typify love of nation as a religious obligation, converting civic behavior into an expression of faith; and (3) layered motivational structures — because-motives rooted in kiai authority and transmitted family narratives, and in-order-to motives directed toward national integrity and intergenerational moral continuity. Conclusions The study presents an Intersubjective Civic Capital model demonstrating that spiritual well-being functions as the ontological antecedent of civic virtue, mediated by family resilience as an intersubjective mechanism. These findings extend Schutzian social phenomenology to the civic education domain and provide empirical evidence that salaf Islamic institutions serve as moral anchors for national identity in an era of digital disruption.

As a multicultural nation, Indonesia faces issues of radicalism and intolerance. This phenomenon occurs not only in society but also in higher education, which can threaten social cohesion and lead to the emergence of religious exclusivism. This research aims to examine how radicalism and intolerance are responded to in higher education. The research was conducted over a 2-year period using a mixed methods approach combining quantitative surveys, qualitative interviews, observations, and focus group discussions (FGDs). The first year of the study analyzed perceptions and practices of intolerance on campus through a survey of 120 students, 50 lecturers, and 45 administrative staff at three Indonesian universities participating in the Indonesian Collaborative Research. The results showed that although the majority of respondents supported national values and diversity, 20–30% still exhibited intolerant tendencies and sympathy for radical ideologies, including aspirations to establish a religious state and the justification of violence in the name of religion. The research also found that gender bias persists within the structure of religious activities and is a glaring issue in the understanding of radicalism and intolerance. Strategic positions within religious organizations are predominantly male, while women are often placed in administrative or symbolic roles. The research also produced a model for reconstructing knowledge of radicalism designed to integrate humanitarian values and inclusivity, with five learning syntaxes: value information, value selection, presentation, elaboration, and reflection. This model is expected to eliminate the spread of radicalism and intolerance in higher education. In this article, we will focus on the lack of a gender perspective in the religious education and Pancasila curriculum, which reinforces the rise of radicalism and intolerance as a result of this inequality, as it does not provide reflective space for students to understand gender-based power relations in religious and national contexts from a socio-religious perspective.

The gap and limited access to political information remain a problem faced by most women in their participation and political decision-making. This study aims to analyze the Majelis Taklim group as a forum for women to gain political awareness and literacy. Using feminist standpoint theory, this research study will analyze how women’s interactions and experiences reproduce political awareness in the Majelis Taklim group. A qualitative approach with a case study method was used in the Majelis Taklim group in West Java. Data were collected through in-depth interviews and observations, analyzed using coding techniques. The results show that activities in the Majelis Taklim group serve as a forum for women to obtain political education at the grassroots level. Public opinion built from interactions and experiences can reproduce political awareness, making the Majelis Taklim group an arena for building an inclusive political participation ecosystem.

The expansion of financial technology promises greater financial inclusion, yet for many female street vendors (pedagang kaki lima/PKL) in Indonesia, it has instead created a form of digital entrapment. This study employed a qualitative, retrospective case study methodology to investigate the lived experiences of 10 purposively selected women who had engaged with online lending services (pinjol). Drawing on Jan van Dijk’s four-level digital divide framework, we conducted a thematic analysis of in-depth interview data to assess their levels of vulnerability. Findings indicate that the decision to use online loans was not driven by well-developed business strategies but rather by persuasive advertising and immediate personal needs. Participants frequently misinterpreted the presence of OJK (Financial Services Authority) logo as a universal guarantee of safety, while lacking the skills to critically evaluate interest rates, loan conditions, and data-privacy risks. The perceived affordability and accessibility of these platforms came at a significant cost, particularly in terms of personal data exposure, which further exacerbated participants’ financial and emotional vulnerabilities. Rather than fostering financial independence, online lending entrenched a “gali lubang tutup lubang” (robbing Peter to pay Paul) cycle of indebtedness that undermined their livelihoods, mental well-being, and social environments. This study shows that for women working in the informal sector, fintech’s promise of inclusion often masks structural dynamics that reproduce exploitation and deepen precarity in developing-country contexts.

This study aims to analyze how integrating the Problem-Based Learning (PBL) model with stages of sociological thinking enhances students' ability to respond to real-world social issues in the digital era. The study used a mixed-method approach with a sequential explanatory design. The quantitative stage involved 89 grade XII social studies students at one of the State High Schools in Bandung who participated in PBL-based Sociology learning. Data were collected through an essay test that measured four indicators of sociological thinking: common issue, reflective thinking, creative thinking, and critical thinking. The analysis was carried out descriptively and correlatively. The qualitative stage is conducted through interviews to deepen and explain the quantitative findings. The results of the study showed variation in achievement between indicators and between classes. Reflective and critical thinking indicators show a higher tendency to achieve, while common issues exhibit greater variation in distribution. Correlation analysis showed positive relationships, with moderate-to-strong correlations among all indicators, particularly between reflective thinking and critical thinking. Qualitative data indicate that the reflective and creative stages serve as a cognitive bridge to critical thinking when responding to digital social issues. Sociological thinking develops into a structured, integrated process. The integration of PBL with the sociological thinking stage supports the formation of reflective, creative, and critical student responses to actual social issues in the digital era. These findings confirm the importance of systematic learning design in building students' social awareness and digital responsibility. Keywords: building students' abilities, actual social issues, digital era, sociological thinking

This study aims to analyze how teachers influence the development of students' cultural intelligence using a multicultural approach in the digital era. It will also explore the strategies employed by Social Studies (IPS) teachers to foster cultural intelligence through this approach during this period. The research utilizes a qualitative methodology with a case study design. Data collection techniques include observation, open interviews, and documentation. The research informants consist of 35 Social Studies teachers from public junior high schools in Mataram City. Data analysis involves three main stages: data reduction, data presentation, and conclusion. The validity of the data is established through the use of source triangulation and method triangulation techniques. The findings reveal that teachers assume the roles of planners in learning, facilitators and initiators in creating an inclusive learning environment, encouraging students to respect cultural differences, and evaluators within the educational process, enabling students to develop intercultural communication skills. Teachers cultivate students' cultural intelligence by integrating it into the learning activities through three phases: learning input, learning process, and learning output. Meanwhile, the strategies employed by Social Studies teachers include: 1) Utilizing digital technology and social media in Social Studies education; teachers leverage digital technology as a medium to enrich students' learning experiences when studying content relevant to cultural diversity; 2) Integrating multicultural content into Social Studies education; and 3) Employing a well-integrated multicultural approach that can effectively shape students' cultural intelligence, preparing them to become adaptive global citizens. The implications of this research underscore the reinforcement of Social Studies teachers' competencies in multicultural education, the enhancement of teachers' skills in the implementation of innovative learning models and media utilization, as well as the effective use of digital technology to cultivate students' cultural intelligence.

From Reflection to Responsibility: A Conceptual Framework for Ethics and Value Formation in Social Studies Education. Objective: This study aims to analyze the role of reflective thinking in strengthening students’ values and ethics, particularly within the context of Social Studies Education. The focus is directed toward identifying relevant pedagogical strategies to enhance reflective thinking skills as a foundation for character formation and responsible citizenship in the 21st century. Method: This study employed a qualitative approach through a conceptual review designed to synthesize diverse literature related to reflective thinking, ethical education, and Social Studies pedagogy. The synthesis aims to construct a new conceptual framework that explains the interrelation between reflective thinking, ethical education, and the development of students’ moral and character values. Findings: The literature synthesis suggests that reflective thinking skills can be effectively developed through problem-based, project-based, and collaborative learning methods, supported by integrating digital technology to promote ongoing reflection. The process of strengthening values and ethics requires the integration of ethical content into learning materials, the implementation of character-based learning, the utilization of digital technology in reflective learning, and educators’ moral exemplification. Within the context of Social Studies Education, Kolb’s Reflective Model provides a practical framework linking experience, reflection, conceptualization, and application, enabling students to develop reflective thinking skills to analyze values, social issues, and ethical dimensions. Conclusion: Implementing learning practices that emphasize reflective thinking has the potential to produce graduates who not only master theoretical knowledge but also possess ethical awareness, character values, and civic competence in higher education. Further empirical research is recommended to examine the effectiveness of reflective learning models and their long-term impact on students’ character formation. Keywords: reflective thinking skills, values, ethics, social studies education, character development.

Program Indonesia Pintar (PIP) ditujukan untuk membantu siswa kurang mampu agar tetap bersekolah. Namun, di lingkungan sekolah menengah negeri, muncul pergeseran gaya hidup di kalangan penerima PIP yang ditandai dengan konsumsi simbolik dan eksistensi digital. Penelitian ini bertujuan mengkaji perubahan tersebut dan menilai kesesuaiannya dengan tujuan awal program. Metode penelitian yang digunakan adalah deskriptif kualitatif dengan teknik pengumpulan data melalui observasi, wawancara mendalam, dan studi dokumentasi pada siswa penerima PIP di SMA Negeri 1 Pabedilan Kabupaten Cirebon. Hasil penelitian menunjukkan bahwa Sebagian siswa penerima PIP cenderung menggunakan dana beasiswa untuk memenuhi kebutuhan konsumsi simbolik, seperti membeli gadget mahal, mengikuti tren fashion, dan membangun eksistensi di media sosial. Pergeseran ini tidak terlepas dari pengaruh peer group, tekanan lingkungan sekolah, serta minimnya pengawasan penggunaan dana beasiswa. Fenomena tersebut menimbulkan risilo bias sosial dan kecemburuan di lingkungan sekolah, serta mengaburkan tujuan utama program PIP sebagai bantuan pendidikan. Penelitian ini merekomendasikan perlunya penguatan literasi keuangan, pembinaan nilai hidup sederhana, dan peningkatan pengawasan agar dana beasiswa benar-benar digunakan sesuai kebutuhan pendidikan dan tidak sekedar menjadi alat reproduksi gaya hidup konsumtif.

Fenomena perundungan siber di media sosial saat ini masih marak ditemukan. Seiring dengan bertambahnya pengguna media sosial, bertambah pula perundungan siber di media sosial. Salah satu pengguna yang beresiko menjadi korban perundungan siber yaitu influencer skincare sebagai pengguna yang aktif menunjukkan diri di media sosial. Komentar yang ditemukan sebagai komentar perundungan bukan hanya yang bersifat secara langsung namun terdapat juga yang berbentuk halus dan sulit dikenali. Komentar tersebut dapat kita sebut sebagai komentar ironi mengacu pada gaya bahasa sindiran yang dikemukakan oleh Groys Keraf. Tujuan penelitian ini yaitu untuk mengetahui karakteristik dan pemaknaan kalimat ironi dalam komentar perundungan terhadap influencer skincare di platform Tiktok. Untuk menjawab tujuan penelitian tersebut, penelitian ini menggunakan pendekatan kualitatif dengan teknik pengumpulan data melalui observasi, dokumentasi dan analisis wacana. Berdasarkan penelitian yang dilakukan terhadap akun influencer skincare @ratu.ghania, ditemukannya 35 komentar ironi pada 21 video yang diunggah mulai dari pertengahan tahun 2024 hingga Juli 2025. Komentar yang ditemukan sesuai dengan sifat dari gaya bahasa ironi dan mayoritas berbentuk sindiran halus terhadap influencer skincare tersebut. Kemudian komentar yang ditemukan mengarah pada kondisi fisik influencer tersebut terutama pada kondisi kulit wajahnya. Selain itu, komentar yang ditemukan juga mengarah pada ketidaksetujuan hasil ulasan produk yang dipromosikan namun berkaitan pula dengan kondisi kulitnya. Contoh komentar perundungan berbentuk kalimat ironi yang ditemukan yaitu seperti “perasaan ga ilang-ilang tuh jerawat” yang memiliki maksud untuk menyatakan secara halus bahwa wajah korban tetap saja berjerawat dan “jerawatan aja ttp cantik” kalimat tersebut terlihat seperti pujian namun diiringi dengan diksi bermakna negatif.