Moral or character education has been playing an important role in educating children, teenagers, and younger people noble values of Japanese cultures. This research is based on two research questions: how the practice of moral education in Japanese schools is and how the model for improving character education in Indonesian schools is. This is a qualitative field research with phenomenological approach, in which the data were collected in Japanese schools by using observation, indepth interview, and documentary. The data were analysed descriptively and continuously. The Japanese government gave one hour lesson for moral education in a week. With the moral education, Japanese younger generation is expected to be able to adapt to the social environment and have the ability to think, to make effective decisions and to act independently. In addition, they are also expected to have ability to identify issues they face, and be able to interact with others in international relations and play an important role in international world as well. Japanese moral education has been using the interactive and communicative approach, promoting moral discovery by learners themselves, avoiding the application of indoctrination approach, and no test or final exam, for every course of study in moral education (zero test). In addition the most important thing is that moral education in Japan applied an integrated and connected approach among three centers of education: school, family, and community. All of three educational environments have very important role as laboratory of moral or character education.
The COVID-19 pandemic has caused problems in learning tahfidz Al-Qur'an in Indonesia. One of the issues is how to keep the accuracy of reading the Qur'an related to lip movements and makharij letters which should be held through talaqqi (face-to-face) method but now it is conducted in virtual learning. This paper aims to analyze the innovation of tahfidz Al-Qur'an learning in Indonesia during the COVID-19 pandemic. This research uses qualitative data taken from observations and in-depth interviews. The research involves students, educators, and school principals. The data are analyzed using the triangulation technique based on a phenomenological mindset. The results show that (1) the learning of Al-Qur'an tahfidz during the pandemic is conducted online using supporting media technology that can accommodate, integrate, and unify the management of Al-Qur'an tahfidz learning; (2) Al-Qur'an tahfidz learning innovation can solve the existing problems by paying attention more to lip and tongue movements and sounds that the students produce, and; (3) Al-Qur'an tahfidz learning innovation has positive implications for the student's knowledge and skill competencies with satisfactory results. Their good outcomes may also be much better with the improvement of their attitudes in learning. This research suggests further research by developing a virtual tahfidz learning method to provide other alternatives to the tahfidz learning method during the COVID-19 pandemic.
The marketing paradigm has undergone a change from the rational level to the emotional level, and finally, the shift in the spiritual level. Such discourse results in different marketing strategies, especially the marketing applied by both profit and non-profit organizations. Educational institutions, including non-profit organizations, must have a marketing strategy following the spiritual level shift. One spiritual aspect in the marketing of Islamic education is the level of maslahah (utility) applied to all marketing activities. The purpose of this study is to examine educational marketing from a maslahah perspective. This writing is library research with a qualitative descriptive approach—data sources in the form of references related to the study topic. Data analysis was carried out qualitatively, including data reduction, data presentation, and concluding. The results showed that the maslahah of Islamic education customers was the main objective of all Islamic education marketing activities.
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