Indonesia receives a high religious harmony index every year; however, intolerance and religious radicalism threaten this harmony. Moderate Islam (Islamic religious moderation) has become a national policy as a solution to prevent intolerance and radicalism. In this study, we aimed to determine the factors influencing religious moderation. We examined the variables of religiosity and demographics, which play essential roles in forming religious moderation. A total of 578 students at state Islamic universities in Indonesia participated in this research. We measured religiosity with the Centrality of Religiosity Scale (CRS-5) by Huber and Huber. The CRS-5 consists of five dimensions: intellect, ideology, public practice, private practice, and religious experience, which we adapted to the Indonesian language. The Religious Moderation Scale consists of three dimensions: national commitment, rejecting violence, and accommodating culture. We collected data through questionnaires that we distributed online, and we analyzed the responses using multiple regression analysis. The results show that religiosity positively affected religious moderation, meaning that religious intellectuality, ideology, public practice, private practice, and religious experience supported a person in being moderately religious and might prevent intolerance and radicalism. Socioeconomic factors (sex and parents’ income) also strongly affected religious moderation.

If Place Spirituality is considered as an attachment experience to a geographic place or an "object," for Muslims this concept can be explained by the sharia or Islamic law. However, in the highest level of experience as a Muslim, one may attach to God everywhere and at all times, without consideration of any place, time, or object. This experience can clearly be understood with the explanation of the three levels (spiritual path) for Muslims: (1) sharia or "conceptual knowledge," (2) tariqa or "experiential knowledge," and (3) ma'rifa or "divine spiritual experiences" or "spiritual consciousness". At the first and second levels, one may have a Place Spirituality, while at the third level the understanding of and connection to God might be enhanced, and the experience to connect to God can be everywhere, all the time.

Throughout Indonesia, at all levels of higher education and schools, an increased rate of boredom, dropout risk, decreased involvement and low academic achievement is directly related to low school engagement. The Education of Islamic School (Pesantren) is known as one of the highest risks of disengages. The 2015 PISA study results for engagement and motivation in learning ranked Indonesia in the 62nd position out of a possible 70. Thus, Indonesia is perceived as having a low level of learning engagement. This study examines the effect of self-efficacy, self-concept, and social support regarding school engagement. The study sample included 213 Senior High School students from the Assa'adah Islamic Boarding School (Pesantren). The sample was taken using a simple random sampling technique. Multiple regression analysis was used to analyze the data. Study results show that there is a significantly positive effect when self-efficacy, self-concept, and social support are able to influence school engagement. The significant variance in the proportion of school engagement was 97.9% for all independent variables and the rest was explained by the residual. The Results for minor hypotheses shows that eight variables significantly affected school engagement namely initiative, persistence, effort, self-evaluation, attachment, guidance, a reassurance of worth and social integration. Other variables had no significant effect on school engagement.

No abstract

No abstract