Jul 2026· Journal La Edusci· Vol 7, pp. 1100-1116· 1 citation· ⚡ 1 influential· 42 references
Abstract
This article examines the enduring colonial legacy within Christian education in the Batak region, which has systematically marginalized indigenous knowledge and privileged Western pedagogical paradigms as the normative expression of Christianity. Focusing on the Sunday School ministry of the Huria Kristen Indonesia (HKI) church, the study initiates a critical inquiry into curriculum transformation through the lens of decolonial theory. Employing an interdisciplinary methodology that integrates the sociology of education, sociology of religion, and decolonial studies, qualitative data were gathered through in-depth interviews with two pastoral practitioners and contextual observations. The Batak philosophy of Sala Mandasor Sega Luhutan (SMSL) serves as a critical framework to deconstruct entrenched Eurocentric curricula and reconstruct pedagogical practices that center indigenous epistemology. Findings reveal that despite HKI’s historical resistance to missionary hegemony, its Sunday School curriculum remains dominated by hierarchical, banking-model pedagogy that treats children as passive recipients. Indigenous cultural elements are largely confined to ceremonial performances rather than substantive instructional integration, perpetuating epistemic alienation and dehumanization. The study argues that authentic decolonization requires pastors and educators to transition toward dialogical, problem-posing methodologies that recognize Sunday School children as active epistemic subjects bearing the imago Dei. By embedding Batak kinship values, oral traditions, and symbolic frameworks into core biblical instruction, Christian education can become a liberating practice that honors cultural heritage while fostering theological contextualization. This research offers a strategic pathway for ecclesiastical curriculum reform ahead of HKI’s centenary in 2027.
Abstract: This study critically examines the cultivation of nationalism and patriotism through history education in two Nahdlatul Ulama-affiliated Islamic senior high schools in Margasari, Indonesia, using K.H. Hasyim Asy'ari as the central figure for values transmission. Drawing on qualitative phenomenological research, the investigation explores how teachers plan and implement values education, how students perceive and internalise these values, and what obstacles constrain effective cultivation. The findings reveal that while schools demonstrate com-mitment to transmitting nationalist and patriotic values through diverse peda-gogical strategies and extracurricular activities, implementation remains con-strained by limited infrastructure, time constraints, student disengagement, and the absence of critical engagement with the historical complexity of K.H. Hasyim Asy'ari's political and religious positions. This study argues that meaningful val-ues cultivation in post-colonial Islamic education requires moving beyond transmission toward critical pedagogy that enables students to interrogate the relationship between religious identity, nationalism, and historical conscious-ness.
Abstrak: Studi ini mengkaji penanaman nasionalisme dan patriotisme melalui pendidikan sejarah di dua sekolah menengah Islam binaan Nahdlatul Ulama di Margasari, dengan menjadikan K.H. Hasyim Asy'ari sebagai tokoh sentral. Menggunakan pendekatan fenomenologis kualitatif, penelitian menelaah perencanaan dan pelaksanaan pendidikan nilai oleh guru, persepsi serta internalisasi siswa, dan kendala yang dihadapi. Temuan menunjukkan bahwa sekolah berkomitmen menanamkan nilai melalui strategi pedagogis dan kegiatan ekstrakurikuler, namun implementasi terkendala infrastruktur terbatas, alokasi waktu, rendahnya keterlibatan siswa, dan minimnya telaah kritis atas kompleksitas historis sikap politik-keagamaan K.H. Hasyim Asy'ari. Studi berargumen bahwa penanaman nilai bermakna dalam pendidikan Islam pascakolonial perlu melampaui transmisi menuju pedagogi kritis yang memungkinkan siswa mengkaji relasi identitas keagamaan, nasionalisme, dan kesadaran historis.
Miqdad Syukril Iman, Tsabit Azinar Ahmad· Indonesian Journal of Histor...· 0 citations
The issue of epistemicide has gained increasing scholarly attention as researchers seek to challenge Eurocentric colonial frameworks of knowledge. As STEAM education continues to expand globally, including in Nepal, this philosophical inquiry reimagines a culturally responsive and decolonial STEAM framework. While STEAM extends the traditional STEM model by incorporating the arts, its epistemological foundations remain deeply rooted in Western traditions and often marginalize indigenous ways of knowing. Drawing on the theoretical perspectives of decoloniality, wisdom-based inquiry, and transformative learning, this study employs a hermeneutic reading of Laxmi Prasad Devkota’s masterpiece Pagal (“The Lunatic”) together with critical discourse analysis to reconceptualize STEAM education. It also explores the potential of Nepali literature as a source of epistemological integration by demonstrating how Devkota’s work transcends conventional disciplinary boundaries. The poem posits foregrounds imagination, ecological connectedness, intuition, and emotion as legitimate forms of knowledge, offering a foundation for a pluralistic, culturally responsive, and transformative vision of STEAM education grounded in epistemic justice.
Simon Dahal· NPRC Journal of Multidiscipl...· 0 citations
This study addresses the profound legal-bureaucratic and epistemological dualism in Indonesian Islamic education by exploring how practitioners navigate the structural friction between state-mandated standard curricula (Kurikulum Merdeka) and traditional Kitab Kuning requirements. Moving beyond macro-level policy descriptions, the study investigates how frontline educators draw on religious values as active symbolic resources to negotiate educational modernization without eroding institutional identity. Employing a qualitative dual-lens phenomenological design, this study systematically integrates Transcendental Phenomenology (Husserl-Moustakas) and Interpretive Phenomenology (Van Manen). Data were generated through participant observations and in-depth, semi-structured phenomenological interviews with seven purposively sampled co-constructors of meaning—comprising Islamic Religious Education teachers, diniyah instructors, and students—at Pondok Pesantren Nahdlatut Ta’limiyah, Pamekasan, Madura. Transcripts were analyzed using epoche, phenomenological reduction, and thematic clustering. The analysis revealed four essential themes: (1) theological appreciation vs. practical burden; (2) situational-substantial epistemic hierarchy prioritizing Kitab Turats for ‘ubūdiyyah and state textbooks for formal exams; (3) prioritization of adab and barakah over neoliberal academic grading metrics; and (4) the execution of a “middle path” (tawassuṭ). Top-down synchronization functions as a violent “curricular addition” (additive curriculum), causing extreme spatial-temporal compression, severe neurocognitive fatigue, and chronic psychosocial strain. Students build a dual-axis validation system where state textbooks undergo epistemic secularization, while adab serves as a lens for axiological resistance against educational marketization. This research provides substantial value by re-conceptualizing “spiritual-professional curricular agency” driven by moral commitments to adab and barakah, rather than linear legal-rational autonomy. It moves the curriculum integration discourse from administrative layering to an ongoing site of active cultural mediation.
Abstract: This study critically explores the incorporation of multicultural perspectives within history education under Indonesia's Merdeka Curriculum at SMA Negeri 1 Lasem, a school characterised by considerable ethnic and religious plurality. Employing a qualitative case-study approach, the research scrutinises teachers' conceptualisations and applications of multicultural values, along with the obstacles they encounter and students' perceptions of such learning. Findings indicate that although teachers display commitment to tolerance and inclusivity, multicultural integration remains superficial, involving tokenistic content inclusion that fails to engage with the structural and epistemological dimensions of transformative education. This superficiality is compounded by ambiguous curriculum guidelines, insufficient professional development, and persistent examination-driven teaching practices. The study contends that meaningful multicultural history education in post-colonial settings must move beyond tolerance discourse towards critical interrogation of power, narrative construction, and the epistemic foundations of historical knowledge.
Abstrak: Studi ini secara kritis mengkaji integrasi perspektif multikultural dalam pendidikan sejarah di bawah Kurikulum Merdeka di SMA Negeri 1 Lasem, sekolah dengan keragaman etnis dan agama signifikan. Menggunakan pendekatan studi kasus kualitatif, penelitian menelaah konseptualisasi dan penerapan nilai multikultural oleh guru, hambatan yang dihadapi, dan persepsi siswa. Temuan menunjukkan bahwa meski guru berkomitmen pada toleransi, integrasi multikultural masih dangkal, menyertakan konten simbolis tanpa menyentuh dimensi struktural dan epistemologis pendidikan transformatif. Kedangkalan diperparah oleh pedoman kurikulum ambigu, kurangnya pengembangan profesional, dan praktik pengajaran berorientasi ujian. Studi ini menyimpulkan bahwa pendidikan sejarah multikultural yang bermakna di konteks pascakolonial harus melampaui wacana toleransi menuju telaah kritis kekuasaan, konstruksi narasi, dan fondasi epistemik sejarah.
A. Putri, Romadi Romadi· Indonesian Journal of Histor...· 0 citations
Abstract: This study critically examines the cultivation of nationalist values through history education at SMA Negeri 1 Gondang, Indonesia, investigating the disjuncture between policy aspirations and classroom practice in a post-colonial context increasingly shaped by globalisation. Drawing on qualitative case study methodology, the research reveals that while teachers demonstrate commitment to fostering nationalism through the Proclamation of Independence narrative, cultivation remains superficial, characterised by transmission-oriented pedagogy that presents nationalism as an unproblematic value to be absorbed rather than a contested historical construct requiring critical engagement. The absence of explicit learning objectives for nationalism, limited teacher professional development, and the persistence of examination-oriented pedagogies constrain meaningful value cultivation. This study argues that effective nationalist values education in post-colonial contexts requires moving beyond transmission toward critical pedagogy that enables students to interrogate nationalism's historical construction and contemporary relevance.
Abstrak: Studi ini mengkaji penanaman nilai nasionalisme melalui pendidikan sejarah di SMA Negeri 1 Gondang, Indonesia, menyelidiki kesenjangan antara aspirasi kebijakan dan praktik kelas dalam konteks pascakolonial yang dipengaruhi globalisasi. Dengan metodologi studi kasus kualitatif, penelitian mengungkap bahwa meskipun guru berkomitmen menumbuhkan nasionalisme melalui narasi Proklamasi, penanaman tetap dangkal, ditandai pedagogi transmisi yang menyajikan nasionalisme sebagai nilai tak bermasalah untuk diserap, bukan konstruksi historis yang diperdebatkan. Minimnya tujuan eksplisit, terbatasnya pengembangan profesional guru, dan pedagogi berorientasi ujian menghambat penanaman bermakna. Studi berargumen bahwa pendidikan nasionalisme efektif di pascakolonial perlu melampaui transmisi menuju pedagogi kritis yang memungkinkan siswa menginterogasi konstruksi historis dan relevansi kontemporernya.
Ummi Indayani, Atno Atno, Ba'in Ba'in· Indonesian Journal of Histor...· 0 citations
This conceptual paper explores the relationship between innovation and decoloniality in education, arguing that educational innovation must go beyond technocratic solutions to challenge the colonial legacies embedded in curricula, teaching methods, and institutional frameworks. Mainstream models of educational reform in the Caribbean often reproduce colonial, Eurocentric ways of knowing and uphold global knowledge hierarchies under the guise of modernization, thus there is a need for new ways of thinking about educational barriers and system change. This article introduces the term “decolonial educational innovation,” which highlights the integration of Indigenous knowledge systems, the value of diverse epistemologies, and the support of culturally relevant, community-led pedagogies. Drawing on real examples from decolonial education efforts from the Caribbean, the article demonstrates how innovation can be understood as a relational and restorative process rather than a neoliberal goal. Ultimately, it advocates reimagining educational futures a tool to advance epistemic justice and dismantle coloniality in all its forms.
Tavis D. Jules, Abigail Smith, Karen Naidoo· Comparative and Internationa...· 0 citations
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