This study aims to analyze the opportunities and challenges of Merdeka Belajar as a national education program for high school teachers nationally. Teachers’ problem in implementing Merdeka Belajar (Freedom of Learning) curriculum lacks understanding of the procedures. This happened because there was no structural explanation regarding the differences between the curriculum they had been running so far and Merdeka Belajar curriculum. Many problems arise when implementing the curriculum that the education they have been running has made students dependent. In this context, this study questions how high school sociology teachers’ opportunities and challenges in facing Merdeka Belajar curriculum in the fourth industrial revolution (industry 4.0)? This study aims to identify problems and strategies for teachers in facing the new paradigm of Merdeka Belajar. This study’s analysis is based on theories such as those from Neill, Rogers, Freire, Boal, Giroux, and Knowles to critically analyze the pedagogical paradigm of national education that teachers have used. This study uses Knowles’s theory of andragogy to explore the notion of Merdeka Belajar. This study’s qualitative research method includes observation of the teacher-student relationship and interviews with several high school teachers in Karanganyar, Central Java. Besides, document studies related to Merdeka Belajar program are also used to understand the policy context. This study found that teachers did not realize that they had been using a pedagogical paradigm (education for children) for high school-level children who had grown up. When they switched to Merdeka Belajar curriculum, they also did not know that the paradigm they should be using is andragogy (education for adults). In this situation, they improvised as best they could to implement Merdeka Belajar. The teachers only carry out orders from the school. However, the school is still trying to understand how it works based on structural orders without clarity. Students’ dependence on teachers has become the cause of teachers’ difficulty to move out of the pedagogical paradigm into andragogy. In this situation, the teachers tried to do their best to implement Merdeka Belajar program during the Covid-19 pandemic. Teachers and schools must also face all infrastructural barriers and socioeconomic conditions with limited online learning access.

This article is the result of field research in several schools in Surakarta City. The focus of the research that has been carried out in this study is to answer the formulation of the problem (1) Analyzing the distance learning practice of sociology teachers in senior high schools in the city of Surakarta during the Covid-19 pandemic era and (2) Identifying the role of teachers, schools and students in implementing learning distance in the perspective of Anthony Giddens Process. By using a qualitative method that requires in-depth data acquisition, then using a case study approach, the data obtained shows that despite the constraints and limitations in the learning process at home, distance learning is an alternative in meeting the educational needs of students during the Covid-19 pandemic. . Teachers, students and schools interact in a space to reach a negotiation in the form of a distance learning agreement that is carried out online, both in terms of delivery, media, and evaluation of the online distance learning process.

<p><em>Globalization outcome on the decline of the student’s love at local wisdom so that, student’s lack understanding to the significance of the batik’s existence as a heritage which full of life’s wisdom value. The aim of this research is to analyze the character education based on local wisdom representationthrough making batik at Batik 2 Senior High School, Surakarta.The analysis unit in this qualitative research with case study approach is stakeholders of Batik 2 Senior High School, Surakarta that been selected by purposeive sampling. Data collecting by observation, in-depth interview and documentation. Data validation with source triangulation the these data being analyzed by interactive model.The result of this resarch is show that, through making batik lessons in the school can achieve the balance on student’s between their consience, supra-ritual and intellectual related conected with God through philosophy and symbol of batik. Making batik lessons which carried out in the classical way through theory as well as pracctice bring positive impact for student’s character building that fit local wisdom values.</em></p><p><strong><em>Keywords:Batik, Local Wisdom, Character Building, Representation.</em></strong></p><p><strong> </strong></p><p><strong>Abstrak</strong></p><p>Globalisasi berdampak pada menurunnya kecintaan siswa pada kearifan lokal sehingga siswa kurang memahami makna eksistensi batik sebagai warisan budaya yang kaya nilai-nilai kebijaksanaan hidup.Penelitian ini bertujuan untuk menganalisis representasi pendidikan karakter berbasis kearifan lokal melalui pembelajaran membatikdi SMA Batik 2 Surakarta.Unit analisis penelitian kualitatif dengan pendekatanstudi kasus ini adalah <em>stakeholders </em>SMA Batik 2 Surakarta yang dipilih dengan <em>purposive sampling</em>.Teknik pengumpulan data dengan observasi, wawancara mendalam dan dokumentasi.Validitas data dengan triangulasi sumber lalu dianalisis dengan modelinteraktif.Hasil penelitian menunjukkan bahwa melalui pembelajaran membatik di sekolah dapat tercapai keseimbangan hati nurani, supra-ritual, dan intelektualitas siswa berkaitan dengan Tuhan melalui kandungan nilai falsafah dalam simbol batik.Pembelajaran membatik yang dilakukan secara klasikal melalui teori maupun praktik berdampak positif bagi pembentukan karakter siswasesuai dengan nilai-nilai kearifan lokal.</p><strong>Kata Kunci: Batik,Kearifan Lokal, Pendidikan Karakter, Representasi.</strong>

<span lang="EN-US">The development of the COVID-19 situation in Indonesia affected particularly education sector in Indonesia significantly when learning loss occurs. The majority of students forced to attend online learning during the pandemic era are Generation Z (Gen Z). Gen Z is viewed as a digital natives group that can adapt quickly to online learning, but independent online learning situations make Gen Z vulnerable to experiencing learning loss. It will be interesting to find out the process of controlling learning loss done by Gen Z as digital natives. This research used a qualitative method with a phenomenological approach. The main informant consisted of 32 students selected purposively with the criteria of those born in 2000-2008. Few in-depth interviews were conducted offline and the majority of them are conducted online. The finding of research shows particularly that the experience of Zillennial generation group (cohort) with online learning before the pandemic (Because-motives) and during the pandemic can equip them to control learning loss they feel conscious (In-order-to-motive). </span><span lang="EN-US">Another finding leads to the creation of three Gen Z <em>Typication</em>s in online learning during the pandemic time including inconsistent, proactive, learning independence, and desperation <em>Typication</em>. Generation Z group exists as one generation consciously experiencing loss of learning during pandemic incidence. </span>

Keberadaan masjid dengan ruang terbuka hijau telah menjadi hal yang lazim terdapat di berbagai kota di Indonesia. Dikarenakan dua objek vital tersebut memiliki keuntungan tersendiri yang didapatkan. Dengan adanya masjid, para pengunjung taman kota (RTH) mudah untuk melakukan ibadah, disisi lain dengan adanya taman kota, memberikan dampak terhadap penambahan jemaah masjid dan kegiatan sosial. Tujuan dari penelitian ini adalah memahami kajian aksiologi Max Scheler dalam pemaknaan nilai jemaah Masjid Al Fallah Darul Muttaqin terhadap keberadaan RTH Putri KacaMayang di Kota Pekanbaru. Penelitian ini merupakan penelitian kualitatif dengan pendekatan fenomenologi. Kesimpulan dari penelitian adalah terdapat tiga klasifikasi nilai dalam kajian aksiologi Max Scheler dapat dilihat dari tiga nilai tergambarkan dan satu nilai tidak tergambarkan. Tiga nilai tersebut adalah nilai kesenangan, nilai vital, dan nilai rohani.