Kampung Jurnal IAIN Syekh Nurjati Cirebon
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Epistemic Agency in Multimodal Reading: How Primary Learners Construct Knowledge Across Modes
Full text linkAbstractReading literacy remains a persistent challenge in many English as a Foreign Language (EFL) contexts. However, primary EFL learners frequently encounter difficulties in integrating linguistic, visual, spatial, and gestural modalities. This study investigates how primary learners exercise epistemic agency in multimodal reading and construct knowledge across different modes. Utilizing multimodality theory and epistemic agency, the study implemented an explanatory sequential mixed-methods design involving thirty fifth-grade students from Madrasah Ibtidaiyah Negeri (MIN) 1 Tulang Bawang Barat, Lampung. In Phase 1, a one-group pretest–posttest design measured changes in multimodal comprehension using a validated twenty-item instrument. Results showed significant improvement, with mean scores rising from 61.40 (SD = 8.25) to 74.30 (SD = 7.80), t(29) = 8.52, p < 0.001, and Cohen’s d = 1.56, indicating a large effect. In Phase 2, six students representing varied improvement levels were interviewed and engaged in task-based reflections. Thematic analysis identified five dimensions of epistemic agency: taking initiative, decision-making across modes, justification of understanding, reflection and self-regulation, and collaboration and dialogue. The integration of both phases demonstrated that learners' agentive engagement with multimodal resources underpinned comprehension gains, transforming affordances into strategies for meaning-making. These findings affirm that multimodal pedagogy fosters not only measurable comprehension outcomes but also autonomy, critical thinking, and collaborative engagement. The study recommends embedding multimodal literacy into EFL curricula and providing scaffolds that balance cognitive support with opportunities for agency.Keywords: epistemic agency, knowledge construction, literacy pedagogy, multimodal reading, primary school. AbstrakLiterasi membaca tetap menjadi tantangan yang terus-menerus dalam banyak konteks Bahasa Inggris sebagai Bahasa Asing (EFL). Namun, pembelajar EFL tingkat dasar sering menghadapi kesulitan dalam mengintegrasikan modalitas linguistik, visual, spasial, dan gestural. Studi ini menyelidiki bagaimana pembelajar primer menjalankan agensi epistemik dalam membaca multimodal dan membangun pengetahuan di berbagai moda. Dengan memanfaatkan teori multimodalitas dan agensi epistemik, penelitian ini menerapkan desain metode campuran sekuensial eksplanatif yang melibatkan tiga puluh siswa kelas lima dari Madrasah Ibtidaiyah Negeri (MIN) 1 Tulang Bawang Barat, Lampung. Pada Fase 1, desain pretes-postes satu kelompok mengukur perubahan dalam pemahaman multimodal menggunakan instrumen dua puluh item yang tervalidasi. Hasil menunjukkan peningkatan yang signifikan, dengan skor rata-rata meningkat dari 61,40 (SD = 8,25) menjadi 74,30 (SD = 7,80), t(29) = 8,52, p < 0,001, dan Cohen's d = 1,56, yang menunjukkan efek yang besar. Pada Fase 2, enam siswa yang mewakili berbagai tingkat peningkatan diwawancarai dan dilibatkan dalam refleksi berbasis tugas. Analisis tematik mengidentifikasi lima dimensi agensi epistemik: mengambil inisiatif, pengambilan keputusan lintas moda, pembenaran pemahaman, refleksi dan pengaturan diri, serta kolaborasi dan dialog. Integrasi kedua fase menunjukkan bahwa keterlibatan agen pembelajar dengan sumber daya multimoda mendukung perolehan pemahaman, mengubah affordance menjadi strategi untuk pembuatan makna. Temuan ini menegaskan bahwa pedagogi multimoda tidak hanya mendorong hasil pemahaman yang terukur tetapi juga otonomi, pemikiran kritis, dan keterlibatan kolaboratif. Studi ini merekomendasikan penanaman literasi multimodal ke dalam kurikulum EFL dan menyediakan perancah yang menyeimbangkan dukungan kognitif dengan peluang untuk agensi.Kata kunci: agensi epistemik, konstruksi pengetahuan, pedagogi literasi, membaca multimodal, sekolah dasar
NILAI-NILAI EKOLOGIS DALAM AL-QUR´AN: Suatu Kajian Tafsir Tematik
Full text linkThis research aims to identify the Qur´anic verses related to the environment and to analyze the ecological values contained in the Qur´an along with their relevance to contemporary issues. It is a library research employing the thematic exegesis (tafsīr mauḍū´ī) method. The data were analyzed using content analysis by identifying Qur´anic verses concerning the environment and interpreting the opinions of classical and modern exegetes (mufassirīn). The research concludes that the Qur´an views the environment as an integral part of God´s creation that possesses spiritual, moral, and social values, and positions humans as khalīfah (stewards) responsible for maintaining the balance and sustainability of nature. These ecological values are highly relevant in addressing contemporary environmental crises such as climate change, deforestation, and pollution, by serving as ethical, policy, and educational foundations rooted in religious principles. Further research is encouraged to develop an Islamic environmental jurisprudence (fiqh al-bī´ah) that regulates the relationship between humans and nature based on the principle of public benefit (maṣlaḥah mursalah). Penelitian ini bertujuan untuk mengetahui ayat-ayat al-Qur´an tentang lingkungan hidup. Selain itu, penelitian ini juga menganalisis nilai-nilai ekologis yang terdapat dalam al-Qur´an serta relevansinya terhadap permasalahan kontemporer. Penelitian ini merupakan penelitian pustaka (library research) dengan menggunakan metode tafsir mauḍū´i. Pendekatan yang digunakan yaitu tafsir tematik, ekologi dan studi kritis. Teknik analisis data menggunakan content analysis yaitu mengidentifikasi ayat-ayat al-Qur´an tentang lingkungan hidup dan menginterpretasikan pendapat mufassirin. Langkah-langkah identifikasi ayat-ayat tentang lingkungan hidup, seperti: amanah, khalifah dan fasad. Kemudian menyortir dan menyajikan ayat-ayat sesuai tema. Penelitian ini menyimpulkan bahwa al-Qur´an memandang lingkungan hidup sebagai bagian dari ciptaan Allah swt yang memiliki nilai spiritual, moral dan sosial, serta menempatkan manusia sebagai khalifah yang bertanggung jawab untuk menjaga keseimbangan dan kelestarian alam. Hasil dari nilai-nilai ekologis ini relevan terhadap krisis lingkungan kontemporer seperti perubahan iklim, deforestasi dan pencemaran, dengan menjadikannya landasan etika, kebijakan dan pendidikan lingkungan berbasis keagamaan. Penelitian lanjutan dapat menginspirasi pembentukan fikih lingkungan (fiqh al-bī´ah) yang mengatur hubungan manusia dengan alam berdasarkan prinsip kemaslahatan (maṣlaḥah mursalah)
Mapping Global Trends in Civic Disposition and Its Implicationas for Civic Education
Full text linkCivic disposition is a fundamental component of civic competence, encompassing the attitudes, values, and cognitive practices that facilitate democratic participation. This study aims to analyze the trends, themes, and evolving trajectories of research on civic disposition, as well as its implications for improving civic education in the digital era. The research gap exists because few comprehensive mapping studies utilize both bibliometric and systematic review methods. This study employs a Systematic Literature Review (SLR) methodology, conforming to the PRISMA framework, in conjunction with bibliometric analysis sourced from the Scopus database. From the 336 identified documents, 12 essential articles were selected and analyzed using VOSviewer to illustrate keyword co-occurrence, author collaboration, and country affiliation networks. The findings indicate that research on civic disposition is limited and predominantly conducted in the United States, with emerging contributions from Indonesia. Three principal research clusters were delineated: (1) civic education and contentious issues, (2) teacher training amid global crises, and (3) the integration of civic disposition with civic knowledge and competencies. The findings suggest that civic education should encompass reflective, participatory, and value-centered pedagogies, grounded in Pancasila and enhanced by digital technology, to cultivate democratic and virtuous citizens capable of confronting the challenges of the 21st century.Keywords: civic disposition, civic education, bibliometric analysis, PRISMA, Pancasil
Surrogacy Law: Iran’s Framework and Structural Constraints in Indonesia
Full text linkSurrogacy has been legalized in Iran, the only Muslim-majority country to formally accommodate the practice within its healthcare and legal systems. In contrast, despite a high prevalence of infertility, the Indonesian legal order remains closed to surrogacy due to persistent juridical, ethical, and theological contestation. Existing scholarship has largely examined these jurisdictions in isolation or has focused predominantly on theological prohibition, leaving limited comparative analysis of the structural limits of legal transplantation. Addressing this gap, this study employs a normative-comparative legal method to analyze primary legal materials, including Iran’s Civil Code and Indonesian health and family laws. The findings demonstrate that Iran validates surrogacy through Article 10 of its Civil Code and flexible Jaʿfari jurisprudence. Conversely, the study shows that surrogacy in Indonesia is structurally precluded by three interlocking dimensions: civil-contractual incompatibility with the requirement of a lawful cause, restrictive medical-administrative regulations grounded in mater semper certa est, and a dominant Sunni legal consensus classifying surrogacy as zina, thereby threatening the preservation of lineage (hifz al-nasl). This study concludes that Iran’s framework cannot be transplanted into Indonesia without fundamentally restructuring civil, medical, and religious legal norms, underscoring the contextual limits of legal transplantation in comparative Islamic bioethics and Indonesian legal reform discourse
Pendidikan Seksual Komprehensif di Era Digital: Analisis Terhadap Tren Perilaku Seksual Remaja
Full text linkABSTRAK: Di tengah masifnya penggunaan media sosial yang disalahgunakan, kebijakan terkait Pendidikan seksual di Indonesia masih gamang. Fenomena alter atau digital prostitution yang merambah membuat remaja Indonesia sangat rentan mengalami apa yang disebut sebagai Non Consensual Intimate Image dan kekerasan gender berbasis online lainya. Data Goodstat menunjukan Indonesia memiliki potensi generasi sebaganyak 88 – 110 juta jiwa dengan usia muda. Sedangkan data lainya menunjukan bahwa lebih dari 60 persen remaja mengakses pornografi dan dating online sebagai aktivitas seksual. Maka, untuk menjaga potensi generasi tersebut, diperlukan Pendidikan seksual yang adaptif di era digital untuk membekali mereka dan mencegahnya dari paparan seksual. Metode yang digunakan Adalah studi kepustakaan dan pengamatan sosial, hasil penelitian menunjukan bahwa penerapan Pendidikan seksual yang adaptif dan terbuka sudah diterapkan di banyak negara Asia Tenggara seperti Thailand. Maka dari itu penting untuk membandingkan dan mereorientasikan apa yang sudah dicontohkan. ABSTRACT: In the midst of the massive misuse of social media, policies related to sexual education in Indonesia are still unclear. The phenomenon of alter or digital prostitution that pervasively makes Indonesian teenagers very vulnerable to experiencing what is called Non Consensual Intimate Image and other online-based gender violence. Goodstat data shows that Indonesia has a generation potential of 88-110 million people with a young age. Meanwhile, other data shows that more than 60 percent of teenagers access pornography and online dating as sexual activities. So, to maintain the potential of this generation, an adaptive sexual education is needed to equip them and prevent them from sexual exposure. The method used is a literature study and social observation, the results of the study show that the application of adaptive and educated sexual education has been applied in many Southeast Asian countries such as Thailand. Therefore, it is important to compare and reorient what has been exemplified.
Ekoteologi dalam Bingkai Etika Sadar Kawasan sebagai Alternatif dalam Menjawab Krisis Lingkungan
Full text linkABSTRAK: Penelitian ini memiliki tujuan untuk mengkaji kemungkinan kontribusi ekoteologi Islam dalam menjawab krisis lingkungan global melalui pembacaan atas etika sadar kawasan yang dikembangkan Komunitas Patanjala, sebagai artikulasi kearifan lokal Sunda yang terasimilasi dengan nilai-nilai Islam. Masalah utama yang diajukan adalah: pertama, apakah paradigma teologis Islam memiliki elastisitas untuk merespons krisis ekologis tanpa harus menanggalkan watak antroposentrisnya; kedua, bagaimana etika sadar kawasan Patanjala dapat menjadi medium rekonstruksi paradigma relasi manusia–alam yang kosmosentris dan berkeadilan ekologis. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif-analitis berbasis studi kepustakaan, yang mengkaji teks-teks ekoteologi kontemporer, literatur tentang krisis ekologi, serta sumber-sumber mengenai falsafah Patanjala dan praktik etika kawasan. Hasil kajian menunjukkan bahwa akar krisis ekologis tidak terletak pada doktrin agama, melainkan pada pembacaan yang memutus alam dari dimensi kesakralannya dan mereduksi manusia menjadi subjek eksploitasi tanpa batas. Dalam kerangka Patanjala, etika sadar Kawasan –dengan pembedaan tata ruang, tata wayah, dan tata lampah– menawarkan cara pandang lain yang menempatkan hak-hak alam sebagai prasyarat penentuan hak manusia, sekaligus menghidupkan kembali fungsi khalifah sebagai amanah etis dan spiritual. Secara teoritis, penelitian ini memperkaya diskursus ekoteologi kontemporer dengan menghubungkan maqāṣid al-sharī‘ah, konsep khalīfah fī al-arḍ, dan kearifan lokal Sunda dalam satu kerangka etis operasional dan praksis keagamaan. Praktis, etika sadar kawasan memberikan kerangka evaluatif untuk menimbang kebijakan dan gerakan lingkungan berbasis agama lokal. Kesimpulan yang didapat dari penelitian ini adalah bahwa antroposentrisme teologis Islam dapat direformulasi melalui etika sadar kawasan menjadi paradigma tanggung jawab ekologis, sejalan dengan semangat deep ecology, sehingga ekoteologi Islam berpotensi tampil bukan hanya apologetik, tetapi propositif dalam merumuskan tata kelola lingkungan yang berkelanjutan.ABSTRACT: This study aims to examine the potential contribution of Islamic ecotheology in addressing the global environmental crisis through an analysis of etika sadar kawasan (area-conscious ethics) as developed by the Patanjala Community, understood as an articulation of Sundanese local wisdom assimilated with Islamic values. The study raises two principal questions: first, whether the Islamic theological paradigm possesses sufficient elasticity to respond to ecological crises without abandoning its anthropocentric character; and second, how Patanjala’s area-conscious ethics may serve as a medium for reconstructing a cosmocentric and ecologically just paradigm of human–nature relations. Employing a qualitative approach with a descriptive-analytical method based on library research, this study examines contemporary ecotheological texts, literature on ecological crises, and sources concerning Patanjala philosophy and practices of spatial ethics. The findings indicate that the roots of the ecological crisis lie not in religious doctrine per se, but in interpretive frameworks that sever nature from its sacred dimension and reduce humans to subjects of limitless exploitation. Within the Patanjala framework, area-conscious ethics—through the differentiation of tata ruang (spatial order), tata wayah (temporal order), and tata lampah (practical conduct)—offers an alternative perspective that positions the rights of nature as a prerequisite for determining human rights, while revitalizing the concept of khalīfah as an ethical and spiritual trusteeship. Theoretically, this study enriches contemporary ecotheological discourse by integrating maqāṣid al-sharī‘ah, the concept of khalīfah fī al-arḍ, and Sundanese local wisdom into a coherent framework of operational ethics and religious praxis. Practically, area-conscious ethics provides an evaluative framework for assessing environmentally oriented policies and faith-based ecological movements grounded in local religious traditions. The study concludes that Islamic theological anthropocentrism can be reformulated through area-conscious ethics into a paradigm of ecological responsibility aligned with the spirit of deep ecology, thereby enabling Islamic ecotheology to emerge not merely as apologetic, but as a propositional force in articulating sustainable environmental governance
Revitalizing the Indonesian Ulema Council’s Fatwa on the Protection of Intellectual Property Rights
Full text linkIntellectual Property Rights (IPR) protection in Indonesia is largely operationalized through conventional statutory instruments. Since 2005, however, the Indonesian Ulema Council (MUI) has issued Fatwa No. 1/MUNAS VII/MUI/5/2005, which frames IPR infringement as an act of ẓulm and deems it ḥarām. This article examines the fatwa’s continuing relevance within Indonesia’s contemporary IPR regulatory landscape and identifies pathways to enhance its practical effectiveness as a normative complement to state-driven protection and enforcement. The study employs doctrinal (normative-juridical) research grounded in pragmatic truth theory and deductive reasoning. Legal materials are collected through library research and analyzed qualitatively using a conceptual approach to connect Sharia-ethical reasoning with positive-law structures. The findings show that legislative reforms across key IPR regimes have created misalignments between the fatwa’s statutory references and the current legal framework, thereby weakening its legal-formal coherence. The analysis further indicates that the fatwa would be more effective if its prohibitions and categories are reformulated using nomenclature corresponding to the KUHP and/or KUHPerdata and explicitly linked to existing administrative, civil, and criminal enforcement mechanisms within Indonesia’s national legal system.Keywords: intellectual property rights; MUI fatwa; revitalization; legal nomenclature; law enforcemen
Adaptasi Terhadap Konteks Nasional: Strategi LDII Indonesia dan Ikhwanul Muslimin Mesir dalam Menjalin Hubungan Agama-Negara
Full text linkThis article examines the dynamic interactions between religious movements and state authorities by comparing two distinct Islamic organizations: Lembaga Dakwah Islam Indonesia (LDII) in Indonesia and the Muslim Brotherhood (Ikhwanul Muslimin, IM) in Egypt. Both organizations, rooted in Islamic principles, have forged complex relationships with their respective states, yet their paths reflect divergent approaches shaped by unique national contexts. LDII, operating within Indonesia's pluralistic democracy underpinned by Pancasila, has strategically adapted to national norms. Despite past controversies, LDII has embraced a pragmatic approach, emphasizing Quran and Hadith-based teachings, actively participating in socio-economic initiatives, formalizing its organizational structure, and collaborating with government programs. This demonstrates a flexible alignment with Indonesia's emphasis on national unity and religious moderation. In stark contrast, Egypt's Muslim Brotherhood, once a dominant political force, faced an existential threat following the 2013 military coup. Forced into exile, the IM has largely maintained an ideologically rigid stance in opposition to the state. By analyzing these two cases, this study highlights how contextual factors ranging from political systems and state ideologies to historical trajectories and internal organizational dynamics profoundly influence the strategies religious movements employ to survive and thrive within state-religion frameworks
Garebeg Mulud Sebagai Bentuk Konsistensi Pelestarian Budaya Jawa Di Karaton Ngayogyakata Hadiningrat Yogyakarta
Full text linkThe forces of cultural globalization and the rising influence of transnational Islamic ideologies often resistant to local traditions pose significant challenges to the preservation of indigenous cultural practices. This ethnographic study explores how the Garebeg Mulud tradition continues to be practiced by the Karaton Ngayogyakarta Hadiningrat amidst the pressures of modernization. The endurance of Garebeg Mulud is closely tied to the pivotal role of the royal court (ndalem), which imbues each ceremonial procession with sacred meaning and a sense of divine blessing, thus legitimizing its preservation. The openness of the keraton reflects its adaptive response to a constantly evolving sociocultural reality. Through various preservation strategies including ritualization and formalization. The palace demonstrates a capacity for cultural invention that sustains traditional values within contemporary frameworks. This ability to maintain cultural continuity offers a potential model for other local traditions across the Indonesian archipelago facing similar pressures from modernity and ideological shifts
Eksklusivitas Hijab Premium Buttonscarves dan Distingsi di Kalangan Muslimah Suburban
Full text linkThis study examines how Buttonscarves premium hijab builds a narrative of exclusivity as well as a tool that creates social difference among suburban Muslim women. Using Pierre Bourdieu's distinction theory as an analytical framework, this study found that Buttonscarves builds a narrative of exclusivity through various planned strategies. These strategies include naming iconic cities or places from various parts of the world for its product collections, using diction associated with luxury in product descriptions, collaborating with international influencers such as Halima Aden, applying premium prices to create an image of “expensive,” and limiting accessibility to certain products to emphasize the exclusive impression. The results show that the consumption of Buttonscarves among suburban Muslim women is not solely driven by fashion needs, but also to express social status and distinctive tastes, especially in terms of design. In relatively economically homogeneous communities, the hijab is used as a means to strengthen group identity and solidarity, for example through joint buying activities in the work environment. In contrast, in more socially and economically heterogeneous communities, the consumption of Buttonscarves sometimes provokes criticism as they are perceived to reflect stark social class differences. Thus, Buttonscarves not only function as a symbol of prestige, but also a marker of upper-middle-class identity as well as a means for individuals to assert their social position in suburban society. This finding implies that the practice of premium hijab consumption among Muslim women also reproduces social stratification in the context of everyday life