DESIGNING AND ASSESING AN ISLAMIC ENTREPRENEURSHIP EDUCATION MODEL FOR ISLAMIC HIGHER EDUCATION (IHE)

The implementation of entrepreneurship course can be carried out by integrating the tridharma of higher education (the threefold missions of higher education) simultaneously in learning, for which a guideline is needed for its implementation. This study aims to design and assess the Islamic Entrepreneurship Education (IEE) model in the tridharma in Islamic Religious Universities (PTKI) in Aceh. This research was conducted through Design-Based Research (DBR) involving 3 experts and 6 lecturers. The research instrument used was a questionnaire which was analyzed statistically descriptively, while the qualitative data used interviews and were analyzed with an interactive model. The results of the design of the IEE model has produced three aspects along with four elements for the dimensions of education and teaching, research, and community service. These three aspects are inter-curricular activities, co-curricular activities, and extra-curricular activities, while the four elements are the objectives of implementing entrepreneurship education learning activities, entrepreneurial learning materials/content, using entrepreneurship learning methods, and implementing evaluations of entrepreneurship learning. The design of this model has the description for the implementation procedure. This design of IEE model can be used by lecturers as a model for implementing IEE in Islamic Religious Universities

Mapping TPACK Components in Implementing Edupreneur-Profiled Curriculum at Teacher Training and Education Institutions in Aceh

This research aims to explore the mapping of Technological Pedagogical Content Knowledge (TPACK) components of instructors in implementing the Edupreneur-profiled curriculum in Islamic Higher Education Institutions (PTKI) in Aceh. The researchers employed interview methods, observations, and document reviews involving three heads of study programs and six instructors from three PTKIs (Islamic Higher Education Institutions) in Aceh, namely UIN Ar-Raniry, IAIN Lhokseumawe, and STAIN Teungku Dirundang Meulaboh. The data analysis was conducted interactively. Instructors teaching Edupreneurship-profiled courses have successfully integrated Content Knowledge (CK), Pedagogical Knowledge (PK), Technological Knowledge (TK), Pedagogical Content Knowledge (PCK), Technological Pedagogical Knowledge (TCK), and Technological Content Knowledge (TPK) as components of TPACK in their teaching practices. This research contributes to mapping these components, thereby aiding instructors in effectively implementing the entrepreneurship-profiled curriculum. In conclusion, this research provides valuable insights into the effectiveness of Open Educational Resources (OER) on creative thinking within the context of science subjects, filling a notable gap in the existing literature and offering a foundation for further exploration in educational practices

The Influence of Educators' Perceptions of Principal Leadership and School Culture on Digital Teacher Literacy Services at School

This study was conducted to determine the effect of digital literacy services on educators' perception regarding the leadership of school principals and the influence of digital literacy services on school culture and the influence of school culture on educators' perceptions of principal leadership. Researchers chose a quantitative method with a path analysis technique, and with a total population of 152 teachers and up to 110 respondents. Data were collected through questionnaires distributed to each respondent and analyzed using SPSS 25. The results show a direct influence of teachers' perceptions of school leadership on digital teacher literacy services with a correlation of 0.518 and a path coefficient of 0.306, contributing to 15.84 percent. There is also a direct influence of school culture on digital teacher literacy services with a correlation of 0.586 and a path coefficient of 0.439, contributing to 25.75 percent. Meanwhile, an influence of educators' perceptions regarding principal's leadership and school culture on digital teacher literacy can be viewed from a correlation of 0.483. In other words, there is a joint influence of educators' perceptions of principals' leadership and school culture on digital teacher literacy services with a correlation of 0.64 and a contribution of 41.59 percent. This means that teachers' perceptions of principal leadership and school culture have a significant influence of 41.59 percent on teacher digital literacy services

Higher Religious Education at Public Universities in Malaysia and Turkey: A Comparative Study

Higher religious education institutions, like other fields, operate within the universities today. While countries establish and develop their own institutions according to their history, society and state, the experience and knowledge of similar institutions in other countries is vital for the development of the universities. Comparative studies can make significant contributions in this regard. Therefore, this article aims to compare higher religious education at public universities in Malaysia and Turkey in terms of six themes: history, current situation, aims, programme structure, student admission and graduate employability. Malaysia and Turkey represent two strikingly different countries in terms of the state’s relationship with religion and the religious composition of society even though they both have a Muslim majority population. This is a qualitative, literature-based study which employs document analysis. Official documents, academic articles and internet sources are used as references to examine and present information about higher religious education in both countries. The findings of the article are as follows: The development of higher religious education in Turkey has been intermittent and is closely related to the politics of religion, as the major political changes have had an impact on higher religious education. In contrast, the development of higher religious education has been steadier in Malaysia. Even though the politics of religion and electoral calculations of political parties have influenced higher Islamic education in Malaysia, this has not at least resulted in their closures or dramatic decreases in their numbers. Currently, higher religious education is thriving in both countries, but more rapidly (at least quantitively) in Turkey than in Malaysia. Regarding the aims of higher religious education, there are direct references to Ahl al-Sunnah wa al-Jama‘ah and raising practising Muslims in Malaysia, where the aims and programme outcomes are determined by a national agency. Historically, the official mission statements of theology faculties in Turkey were more inclined towards modern aims/concepts, partly to legitimise the place of theology in a secular university. However, in recent years, there has been a tendency towards overtly Islamic values and concepts. However, due to the lack of a national agency which defines the aims of theology/Islamic sciences faculties, the official mission and vision statements seem patchy and vague, but the accreditation process might lead to more common and unified aims and programme outcomes. In Turkey, higher religious education officially does not adopt any branch of Islam, as opposed to Malaysia, which might be an opportunity for becoming more accommodative and integrative in a modern society which is marked by plurality and diversity. There are different higher religious education programmes in Malaysia, which has sought to integrate Islamic knowledge with professional one. This has resulted in the introduction of multi and cross-disciplinary programmes and specializations. The graduates of these programmes, in turn, can work in very different professions from security to finance and from judiciary to religious services. Multi and cross-disciplinary programmes are currently unavailable in Turkey, as higher religious education faculties only offer a single programme. Another important difference between the two countries is the process of student admission. While there are different post-secondary education/examination systems in Malaysia, in Turkey there is a national university entrance exam. Despite the different examination systems, in Malaysia students need to have a solid background in Islamic education, Arabic and English in order to enrol on Islamic Studies programmes; whereas in Turkey there are just few questions regarding religious education in the university entrance exam; therefore, no background in religious education, Arabic or English is necessary. Even though this can provide an opportunity for those who do not have any Islamic education background, there are problems that theology/Islamic sciences faculties have to start from the basics, such as teaching how to read the Qur’an. Finally, in both countries the employability of higher religious education graduates seems one of the most pressing issues, but this issue is more prevalent in Turkey than in Malaysia

Analisis Sistem Pemikiran Gender Berbasis Keagamaan di Pesantren Jawa Timur

This research concentrates on the religious-based gender framework within the pesantren education system by which pesantren has an institutional vision to empower women and naturally participates in developing gender discourse with Islamic religious nuance.  This research was conducted in East Java by taking the site of Pesantren Nurul Islam Antirogo, Pesantren Al-Falah Karangharjo Jember, and Pesantren Annuqayah Guluk-Guluk Sumenep. This research found that those pesantrens carried out reconstruction through theological-philosophical awareness that was designed from the dialogic process of re-interpretative religious normative texts with reality. The emergence of this awareness led the pesantren to direct their education system to feel egalitarian, non-discriminatory, and non-subordinate towards women inside and outside the pesantren.  The axiology of the pesantren education system leads to the normative value of the unity of humanity.  The realization of the education system ends up on peace values whether in the cultural, social, or even religious domains