Christian Religious Education, Null Curriculum, Learning Strategies, and Inclusiveness in Indonesia

Abstract

Based on this research, this paper sought to showcase the work of the zero curriculum in light of the rapid curriculum changes in Indonesia. Christian education has not been an exception to the curriculum changes over time. The curriculum and learning strategies for Christian Religious Education remain at the stage of compartmentalizing the curriculum for children, youth, adults, and the elderly. According to researcher, Null Curriculum becomes a counterweight when the null curriculum becomes implicit in homes, churches and schools. It attempts to be honest with the existence, culture, religion, customs of each learner and the locality of school, church and home. Null curriculum represents something of paradox in the midst of the onslaught of curriculum shifts. Curriculum paradoxes become crucial by incorporating procedures such as critical analysis, art and drama as interludes in the formal curriculum, such as the current curriculum development in Indonesia known as the independent curriculum. Research conducted in this study is categorized as qualitative research through a literature review, using secondary sources from a variety of recent journals that bring together Christian religious education, null curriculum, learning strategies and the dialectics of curriculum in Indonesia. Results showed that null curriculum at home, school and church levels ought to be reconsidered by curriculum users and beneficiaries as part of null curriculum participation in terms of content, flow of change and inclusiveness. Null curriculum as an ongoing curriculum through curriculum transformation in the midst of ignoring the urgency of the dimensions of Christian orthodoxy as finalities that get responses, responses and criticisms when encountering learning strategies in learning spaces.

What is an Academic Journey [Marks, Interpretations, and Objects]?: Reflections by the Theories of Charles Sanders Peirce

“…They also examine the academic background of Peirce's parents, noting that his father was a Professor of Mathematics at Harvard University and the founder of the Coast Survey and the Smithsonian Institution ("Collected Papers of Charles Sanders Peirce," 1935;Charles Peirce, 1903;Charles Sanders Peirce, 2014;SEDÍK, 2021). Although he comes from a family of academics, including those from world-renowned universities such as Stanford, he has been interested in philosophical thinking since childhood and has taught himself to discover scientific facts (Apandie & Karolina, 2021;Apandie & Rahmelia, 2020Prasetiawati, 2020Prasetiawati, , 2022Rahmelia & Apandie, 2020Selawaisa, 2023;Selawaisa & Apandie, 2023;Supardi, Merdiasi, Sepniwati, Apandie, & Siten, 2023;Teriasi et al, 2022). He graduated from Harvard University in 1859 with a degree in Chemistry and was known for becoming bored with a stagnant curriculum.…”

“…They argue that it leads to the generation of new concerns, which motivates individuals to pursue novel and interesting ideas (Prasetiawati, 2022;Putri, Suriani, Sefle, & Munte, 2023;Sriwijayanti, 2023). For instance, in Pierce's case, researchers observe that the shift from pragmatism to idealism was not a simple process.…”

Henri Louis Frédéric de Saussure's Linguistic-Semiotics and Nganan Firasat's Rhetoric

“…Desi Natalia noted that Central Kalimantan's folklore comprises various stories that narrate the origin of life, places, and rituals (Munte & Korsina, 2022;Munte & Natalia, 2022;Natalia, 2019Natalia, , 2021Natalia, , 2022Natalia, , 2023Natalia, Tarantang, & Astiti, 2020). For instance, the inhabitants of Central Kalimantan have an inseparable connection with the forests and rivers, which serve as their source of livelihood (providing transportation, drinks, and food) and hold symbolic significance in their rituals (Eribka, Sepri, Despriyantie, Silipta, & Mariani, 2023;Munte, 2022a;Prasetiawati, 2022;Silipta, Komar, Hufad, & Ardiwinata, 2023;Silipta, Komar, Hufad, & Jajat, 2021;Sulistyowati, Munte, Silipta, & Rudie, 2022).…”

Norman Fairclough's Thoughts on Linguistic Capitalism: The Technologization of Discourse and Language Management in Economy

“…D. Pongoh, n.d., , 2022bF. D. Pongoh, n.d., , 2023Prasetiawati, 2020Prasetiawati, , 2022Rahmelia, Prasetiawati, et al, 2023;Rahmelia & Prasetiawati, 2021;Sriwijayanti, 2023;Suratinoyo et al, n.d., 2019;Triadi et al, 2022). Whether it is autonomy, access, control or societal benefits, economic, cultural, psychological and so on.…”