Interfaith Tolerance Values Representation in Indonesia Islamic Religious Education

Electronics Textbook (E-Book) 印尼伊斯蘭宗教教育電子教科書中的信仰 間容忍價值觀代表

Elly Ramadhani Sipayung

1090651/ Department of Education

Abstract

The building of solidarity is a critical undertaking for all societies. The basic function of schools,
according to functional theorists, is to pass on the knowledge and behaviours required to keep
society in harmony. Education institutions play a significant role in maintaining society's harmony
by establishing the principles of peace, tolerance, and cohabitation. This entails a sense of
belonging, as well as a belief that the social unit is more essential than the individual. In order to
become devoted to society, a child must sense something genuine, alive, and powerful in it,
something that controls the individual and to which he owes the best part of himself. The basic
function of schools, according to functional theorists, is to pass on the knowledge and behaviours
required to keep society in harmony. Education institutions play a significant role in maintaining
society's harmony by establishing the principles of peace, tolerance, and cohabitation. Teaching
tolerance values to students is vital because it educates them on how-to live-in harmony with one
another, respect others, prevent potential conflicts, and so on. In a diverse country such as
Indonesia, conflict is prone to occur due to differences in values that are believed and intolerance
to these values. Interfaith conflicts are among the most common and therefore, to avoid the
conflicts, it is necessary to establish harmony amongst religions by fostering tolerance. To flourish
in this complex and diverse environment, they'll need to acquire tolerance and respect. In a diverse
country such as Indonesia, conflict is prone to occur due to differences in values that are believed
and intolerance to these values. Many observers have been convinced of the importance of
religious action as a driving factor behind social change in many parts of the world as a result of
the broad rise of faith-based social movements during the last two decades. In reality, Indonesia is
neither a secular nor an Islamic country, but rather a hybrid of the two. Instead of secular
nationalism or Islam, the Indonesian founding fathers chose Pancasila (Sanskrit: five pillars) as
the country's ideological foundation. Pancasila symbolizes a compromise between those who fight
for national secularism and those who fight for an Islamic state. It is made up of five principles:
spirituality, humanity, unity in diversity, democracy, and social justice.

In Indonesia, religious education is a required subject from elementary level to college. Since the
beginning of the country's educational system, religious education has been a major issue for
Indonesian officials. Religious education can be introduced through formal education in two ways:
religious instruction in non-religious schools and religious education in religious schools.
Kurikulum 2013 (Eng: 2013 Curriculum) is the latest set of Indonesian K-12 curriculum that
prioritizes religious and ethical education among other subjects. Kurikulum 2013 (K-13) places a
strong emphasis on character education, particularly at the primary level, which is essential for
students to progress to the next grade level (Zubaedi, 2020). The minister expects that by focusing
on character and competency development in K-13, the country would become a dignified nation

1
with added value people who can be sold to other people and countries throughout the world. K-
13 implementation in schools incorporates Islamic religious education (Indonesian: Pendidikan
Agama Islam, shortened to PAI). Enforcing K-13 in PAI is something that should be looked into
further, as both K-13 and PAI emphasize character development in pupils. It is symbolized by the
first competence standard criterion, which depicts people who have believed and have noble
values.

Textbooks are traditional learning media as well as the most important in learning in the classroom.
They are frequently regarded as essential educational materials, as well as sources of information,
facts, skills, and values. They provide guidance to teachers and, more crucially, they shape the
worldview of students. Every piece of textbook information has a guiding ideology. As a result,
textbooks that contain ideology have a substantial impact on students' attitudes and dispositions
toward themselves, others, and society. However, tolerance values represented in textbooks are
often very subtle. Most of the textbooks analyzed in the previous studies only represent tolerance
towards diversity of ethnic groups. Therefore, the present study attempts to investigate the
interfaith tolerance values instilled in Indonesia Islamic religious education electronic textbook (e-
book) and to provide recommendations for future studies. The present study is limited to the
Islamic religious education electronics textbook (e-book) used by the sixth grade published by The
Ministry of Education and Culture of Indonesia 2018 revision edition which is tailored to the
researcher's needs and therefore the scope is relatively small.

Qualitative content analysis is employed to analyze the contents in the textbook. According to Elo
& Kyngäs (2008), qualitative content analysis is a method for analyzing written and spoken
documents as well as visual communication. Qualitative content analysis, as defined by
Hashemnezhad (2015), is a method for subjectively interpreting the meaning of text data. The
author employs four stages of purposive sampling namely: first, identifying interfaith tolerance
values that are embedded in the Islamic religious education grade 1 through grade 6 through the
presentation of Kurikulum 2013 (the 2013 curriculum)'s Kompetensi Inti (core competencies) and
Kompetensi Dasar (basic competencies); second, classifying the dominant values of core
competencies and basic competencies embedded in each grade textbook; third, selecting the 6th
grade electronic book because it explicitly contains the value of religious tolerance; and fourth,
identifying textbook elements that contain tolerance values from texts, illustrations, instructions
and exercises.

The study found that the textbook explicitly encourages the interfaith tolerance in two out of ten
units covered. They are Unit 1 Indahnya Saling Menghormati (the beauty of mutual respect) and
Unit 8 Senangnya Berakhlak Terpuji (the beauty of commendable behaviors). The textbook shows
some symbols which represent tolerance values, for example: burung garuda (eagle) with Pancasila
(five pillars); the mentioning of Bhinneka Tunggal Ika (Unity in Diversity) which represents
Indonesia's diversity. The textbook displays some pictures which represent interfaith tolerance by
showing five different worship places namely mosque for Muslims, church for both Christians and
Catholics, shrine (temple) for both Hinduists and Confucianists, and monastery for Buddhists.
There are stories that narrate a harmonious life and through these stories, students are encouraged
to do the same in their respective spheres of life. The textbook quotes some verses of the Qur'an
(Muslims' holy book) as a fundamental proof to uphold tolerance. Al-Hujurat (The Chambers)
verse 13 subtly emphasize that all human is equal in sight of God irrespective of their color, race

2
or nationality, the only thing that differs one from another is one's good deeds. Another chapter
cited is Al-Kaafirun (The Unbelievers), the whole verses, which also represents the importance of
respecting other's religions. The textbook also provides some contextual discussions which
encourage students' problem-solving skills. The topic of the discussion is about Salam, the class
leader of 6th grade who has to make decision fairly based on two situations: first, their Islamic
religious education teachers suggested the Muslim students to stay at school to perform Dzuhur
(noon) prayer; and two, his classmates are of various ethnicities and religions. Students' perception
rubric with 3-point Likert scale for agreement in each unit also presented.

Based on the findings, the author concludes that the textbook contains the following themes: a.
symbols represent interfaith tolerance towards a harmonious life; b. reflective narrations; c. Qur'an
verses as the fundamental reference for Muslims to embrace tolerance; d. contextual discussions
which require problem-solving skills; and e. students' perception rubric to measure their cognitive
and affective comprehension (attitude) towards tolerance. The textbook contains only a small
amount of tolerance exposure. However, considering that the textbook is for religious education
which also covers very broad and complex Islamic practices with the details within, two out of ten
units is still acceptable. Future textbooks may either consider instilling tolerance values in more
units (chapters) of the book or the teachers may practically implement the values in the classroom
setting. Another important part is the narration in the textbook. The narrations only use and
represent Muslim's (family) point of view which is understandable because the book is for Muslim
students. However, providing some narrations with other religions' settings or perspectives may
make the book more contextual. The author also encourages future researchers to consider digging
deeper into the symbol interpretation or language content analysis to disclose richer findings.

Keywords: interfaith tolerance, Islamic religious education, e-book

Motivation of the Study

Society, according to functionalism, is a system of interconnected elements that work in

harmony to keep the whole in a state of balance and social equilibrium (Mooney, Knox, and

Schacht, 2007). Durkheim (in Ballantine, 1993) argues that education cannot be separated from

society, for they reflect each other. He claims that “society can only survive if there is a sufficient

degree of homogeneity among its members; education perpetuates and promotes this homogeneity

by instilling in the kid from the start the vital similarities that collective life necessitates.”

Cooperation, social solidarity, and hence social life would be impossible without these

fundamental similarities. The building of solidarity is a critical undertaking for all societies. The

basic function of schools, according to functional theorists, is to pass on the knowledge and

3
behaviours required to keep society in harmony (Ballantine, 1993). Education institutions play a

significant role in maintaining society's harmony by establishing the principles of peace, tolerance,

and cohabitation (Alhashmi, Bakali, & Baroud, 2020). This entails a sense of belonging, as well

as a belief that the social unit is more essential than the individual. According to Durkheim, in

order to become devoted to society, a child must sense something genuine, alive, and powerful in

it, something that controls the individual and to which he owes the best part of himself.

Incompatibility and conflict are inevitable when humans interact. There is conflict all

around us. It usually happens as a result of our disagreements. Everyone is brought up in a distinct

way and adapts to the culture in which they live. Because we all originate from different cultures,

we deal with disagreement in different ways. Differences in values are the most common source

of cultural conflict. Culture provides us with messages that shape our perceptions, judgments, and

characteristics. As a result, it has a significant impact on conflict and how we resolve it. How we

name, blame, and accept responsibility is heavily influenced by culture. According to Adijaya

(2020), mismatches and conflict have caused human views, opinions, and knowledge to diverge

from one another as a result of these discrepancies. Tolerance and diversity are phrases that

describe how people think about and act toward one another. Both are concerned with establishing

a better society in which everyone is treated equally and has equal opportunities, regardless of their

physical or social qualities. As the world's societies and people become more diverse, attitudes and

actions must shift to maintain harmony and equality.

Teaching tolerance values to students is vital because it educates them on how-to-live in

harmony with one another, respect others, prevent potential conflicts, and so on (Adijasa, 2020).

Our students will experience more change, travel to more places, learn more things, and be exposed

to more people and cultures than any prior generation in human history. To flourish in this complex

4
and diverse environment, they'll need to acquire tolerance and respect. In a diverse country such

as Indonesia, conflict is prone to occur due to differences in values that are believed and intolerance

to these values. Many observers have been convinced of the importance of religious action as a

driving factor behind social change in many parts of the world as a result of the broad rise of faith-

based social movements during the last two decades. This is particularly true in Indonesia, the

world's most populous Muslim-majority country and the world's third-largest democracy since

1999. Development groups have recently focused their attention on Indonesian Islamic activists

for increasing public engagement in policy making, improving government accountability, and

overall helping to democratic reform (Kraince, 2007).

It's not surprising that Islam has proven to be one of the most powerful sociopolitical forces

influencing public opinion and influencing the actions of the political elite, given that roughly 86

percent of Indonesia's 240 million people identify themselves at least nominally as Muslim—

roughly two-thirds of the Muslim population of the Arab League. In reality, Indonesia is neither a

secular nor an Islamic country, but rather a hybrid of the two. Instead of secular nationalism or

Islam, the Indonesian founding fathers chose Pancasila (Sanskrit: five pillars) as the country's

ideological foundation. Pancasila symbolizes a compromise between those who fight for national

secularism and those who fight for an Islamic state. It is made up of five principles: spirituality,

humanity, unity in diversity, democracy, and social justice (Elihami, 2016). The first pillar of

Pancasila consists of two sections: (1) The state is built on Ketuhanan Yang Maha Esa (believe in

the one and only God); (2) The state ensures the freedom of each citizen to embrace his or her

religion and to observe the rites according to his or her faith and belief, as stated in Sections 1 and

2 of the Article. The second article emphasizes freedom for the citizens in choosing their religion.

Despite the fact that Indonesia does not declare itself to be an Islamic or religious country,

5
Indonesian society is noted for being religious and multicultural. Politicians and political groups

have repeatedly expressed their positions in Islamic language, used Islamic symbols, and made

public pleas in the name of Islam (Kraince, 2007). The political structure and history of the

country, which supports a pragmatic interpretation of its laws, support this understanding. By

acknowledging non-Muslim religions and beliefs, successive administrations have helped to

promote tolerance. Other religions and beliefs are allowed to operate freely in the country as long

as they do so within the law. Over time, Islam in Indonesia has been increasingly tolerant of other

religions and beliefs. However, being the majority, Islam followers (called Muslim) are often

accused of being intolerant and therefore causes inevitable conflicts (Crouch in Nurlaelawati,

2016; Arifianto, 2009). Interfaith conflicts are among the most common and therefore, to avoid

the conflicts, it is necessary to establish harmony amongst religions by fostering tolerance (Fitria

& Tanggok, 2020).

Educational institutions, particularly schools, play an essential role in planting and growing

people's tolerance, particularly among children, by providing them with knowledge, samples, and

debates that might help them increase their tolerance values. As a result, in learning-teaching

activities, planting and growing tolerance should be viewed as an interconnected system or process

(Adijaya, 2020). However, encouraging religious tolerance remains a struggle for both teachers

and parents, not least because it's so simple to react inappropriately. The right to reject the truth of

alternative religious viewpoints is an important aspect of religious liberty (Lester, 2017). Religious

tolerance is defined as the ability to respect spiritual ideals, beliefs, and practices that differ from

one's own. Due to the large number of religions and spiritual beliefs practiced around the world

today, this goal is difficult to achieve. Religion is also a sensitive subject. Individuals find it

challenging to set aside their personal biases and analyze ideas or situations objectively (Courtis

6
& Cayton, n.d). In Indonesia, religious education plays an important role in Indonesia as it is a

required subject from elementary level to college (Hasbullah, 2008). Since the beginning of the

country's educational system, religious education has been a major issue for Indonesian officials.

Religious education can be introduced through formal education in two ways: religious instruction

in non-religious schools and religious education in religious schools. The distinction between the

two is that the first allows students of a particular faith to connect with students of other faiths in

their classes, whilst the latter only allows a homogeneous set of students to interact in school

(Zuhdi & Sarwenda, 2020). For example, Brelsford (2003) summarizes six different purposes of

religious education in the classroom:

“...to faithfully form the next generation within the normative identity/beliefs/values of a
specific and well-defined religious community; to broadly educate students of diverse
religious and non-religious identities about the human experience of religion or a range of
historic and contemporary religious traditions; to protect students from unseemly religious
fervor; to instill a sense of duty and/or morality.”

The first two are the most common motivations for religious instruction, particularly in a

pluralistic culture. The distinction between the two is that the one concentrates on preserving a

community's beliefs and identity, whilst the second introduces a society's communities to diverse

religious systems (Abdillah, 2005). Kurikulum 2013 (Eng: 2013 Curriculum) is the latest set of

Indonesian K-12 curriculum that prioritizes religious and ethical education among other subjects.

Kurikulum 2013 (K-13) places a strong emphasis on character education, particularly at the

primary level, which is essential for students to progress to the next grade level (Zubaedi, 2020).

The minister expects that by focusing on character and competency development in K-13,

the country would become a dignified nation with added value people who can be sold to other

people and countries throughout the world. K-13 implementation in schools incorporates Islamic

religious education (Indonesian: Pendidikan Agama Islam, shortened to PAI). Enforcing K-13 in

7
PAI is something that should be looked into further, as both K-13 and PAI emphasize character

development in pupils. It is symbolized by the first competence standard criterion, which depicts

people who have believed and have noble values. PAI is a deliberate effort to prepare students in

believing, understanding, living, and practicing Islam through guidance, direction, or training,

while also paying attention to the importance of respecting other religions in order to achieve the

nation's harmony (Nugraha, 2017).

Textbooks are traditional learning media as well as the most important in learning in the

classroom. They are frequently regarded as essential educational materials, as well as sources of

information, facts, skills, and values (Ramdane & Souad, 2019). Textbooks, according to Lepik,

Grevholm, and Viholainen (in Ramdane & Souad, 2019), are an essential aspect of a teacher's daily

work and are inextricably linked to the delivery of teaching. They provide guidance to teachers

and, more crucially, they shape the worldview of students. Every piece of textbook information

has a guiding ideology (Apple & Christian-Smith, 1991). As a result, textbooks that contain

ideology have a substantial impact on students' attitudes and dispositions toward themselves,

others, and society (Ndura, 2004). However, tolerance values represented in textbooks are often

very subtle. Ghazi et al. (2011) found the tolerance values towards other religions in the textbook

of Social Studies as closer to the humanity values such as sympathy and service for mankind.

Religious tolerance also only appears in one out of five chapters of English as a foreign language

(EFL) textbooks that represent the tolerance values in general, the other four are tolerance towards

diversity of ethnic groups (Setyono & Widodo, 2019).

8
Purposes of the Study

Based on the motivation of the study mentioned in the previous section, the present study

attempts to investigate the interfaith tolerance values instilled in Indonesia Islamic religious

education electronic textbook (e-book) and to provide recommendations for future studies.

Definition of Terminologies

● Interfaith in this study is referred to the six religions embraced and recognized in

Indonesia namely Islam, Christian, Catholic, Buddha, Hindu, and Confucianism

● Tolerance values in this study are limited to tolerance towards religious values in

Indonesia

● Electronics textbook (e-book) in this study is limited to Islamic religious education

grade six electronics textbook (e-book) published by The Ministry of Education and

Culture of Indonesia 2018 revision edition.

Limitation of the Study

The present study is limited to the Islamic religious education electronics textbook (e-book)

used by the sixth grade published by The Ministry of Education and Culture of Indonesia 2018

revision edition which is tailored to the researcher's needs and therefore the scope is relatively

small.

Research Methods

Qualitative content analysis is employed to analyze the contents in the textbook. According

to Elo & Kyngäs (2008), qualitative content analysis is a method for analyzing written and spoken

documents as well as visual communication. Qualitative content analysis, as defined by

Hashemnezhad (2015), is a method for subjectively interpreting the meaning of text data.

9
Procedures

The author identified the interfaith tolerance values that are embedded in the Islamic

religious education grade 1 through grade 6 through the presentation of Kurikulum 2013 (the 2013

curriculum)'s Kompetensi Inti (core competencies) and Kompetensi Dasar (basic competencies).

The author then classified the dominant values of core competencies and basic competencies

embedded in each grade textbook (see table 1). The next stage was to select the 6th grade electronic

book (e-book) because it explicitly contains the value of religious tolerance. The last stage was to

identify textbook elements that contain tolerance values from texts, illustrations, instructions and

exercises.

Table 1 Core and basic competencies represent moral virtues and religious tolerance in Kurikulum 2013
(directly translation into English) in Islamic religious education electronic textbook (e-book)
Grade Core Competencies Basic Competencies Major Theme

Core Competence 2: Core Competence 2.2:

Have honest, disciplined, responsible, Having compassionate behavior
1 polite, caring, and confident behavior in towards others as an implementation Moral/virtues
interacting with family, friends, and of the understanding of Qur’an chapter
teachers. Al-Fatihah and Al-Ikhlas

Core Competence 2: Core Competence 2.3:

Have honest, disciplined, responsible, Showing a caring attitude towards
2 polite, caring, and confident behavior in others as an implementation of Moral/virtues
interacting with family, friends, understanding the exemplary story of
neighbors, and teachers the Prophet Muhammad SAW

Core Competence 2: Core Competence 2.2:

Have honest, disciplined, responsible, Have a caring behavior towards others
3 polite, caring, and confident behavior in as an implementation of the Moral/virtues
interacting with family, friends, understanding of Qur’an chapter Al
neighbors, and teachers Kautsar.

Basic Competence 1.2:

Core Competence 1:
Practicing virtue to fellow human
Accept, respect, and carry out the
beings as an implementation of
teachings of their religion
understanding prayer worship
4 Moral/virtues
Core Competence 2:
Basic Competence 2.2:
Have honest, disciplined, responsible,
Have a polite attitude and respect
polite, caring, and confident behavior in
friends, both at home, Madrasah, and
interacting with family, friends,
in the surrounding community.
neighbors, and teachers

10
 Core Competence 4:
Presenting factual knowledge in clear
and logical and systematic language, in
aesthetic works in movements that
reflect healthy children, and in actions
that reflect the behavior of children with
faith and noble character
Basic Competence 4.4:
Exemplify politeness and respect for
friends, both at home, Madrasah
(Islamic after-school class), and in the
surrounding community

Core Competence 2:
Basic Competence 2.1:
Have honest, disciplined, responsible
Have a helpful attitude as an
5 behavior, polite, caring, confident, and Moral/virtues
implementation of understanding Q.S.
love the homeland in interacting with
Al-Insyirah
family, friends, neighbors, and teachers

Basic Competence 2.1:

Core Competence 2:
Having a tolerant attitude and
Have honest, disciplined, responsible
sympathy for others as an
behavior, polite, caring, confident, and
implementation of understanding the
love the homeland in interacting with
contents of Qur’an chapter Al Kafirun
family, friends, neighbors, and teachers
and Al-Maidah verse 2
Religious
6 Core Competence 4:
tolerance
Presenting factual and conceptual
Core Competence 4.4:
knowledge in clear and logical and
Exemplify tolerant and sympathetic
systematic language, in aesthetic works
behavior as the implementation of the
in movements that reflect healthy
understanding of Q.S. Al Kafirun and
children, and in actions that reflect the
Q.S. Al-Maidah verse 2
behavior of children with faith and noble
character

Research Findings

Interfaith (religious) tolerance values exist in the textbooks

The textbook explicitly encourages the interfaith tolerance in two out of ten units

covered namely: Unit 1. Indahnya Saling Menghormati (the beauty of mutual respect); and Unit

8. Senangnya Berakhlak Terpuji (the beauty of commendable behaviors).

The embodiment of interfaith tolerance values in the form of symbols and narratives

The textbook shows some symbols which represent tolerance values, for example: burung

garuda (eagle) with Pancasila (five pillars); the mentioning of Bhinneka Tunggal Ika (Unity in

Diversity) which represents Indonesia's diversity (Unit 1, page 1) as shown on figure 1.

11
 Figure 1 Indonesia’s diversity values representation in Garuda Pancasila

The textbook displays some pictures which represent interfaith tolerance (Unit 1, page 2)

by showing five different worship places namely mosque for Muslims, church for both Christians

and Catholics, shrine (temple) for both Hinduists and Confucianists, and monastery for Buddhists

(see figure 2).

Figure 2 Different worship places for different religion believers in Indonesia

12
 There are stories that narrate a harmonious life and through these stories, students are

encouraged to do the same in their respective spheres of life in Unit 8, page 81-82. (See figure

3).

Figure 3 Narrative portrays religious tolerance

Quotation of Qur’an verses

The textbook quotes some verses of the Qur'an (Muslims' holy book) as a fundamental

proof to uphold tolerance (Unit 8, page 84). The verses quoted are as follows:

a. Al-Hujurat (The Chambers) verse 13 subtly emphasize that all human is equal in sight of

God irrespective of their color, race or nationality, the only thing that differs one from

another is one's good deeds as the verse says: "Human beings, we created you all from a

male and a female, and made you into nations and tribes so that you may know one

another." (see figure 4)

13
 Figure 4 Al-Hujurat (The Chambers) verse 13

b. Another chapter cited is Al-Kafirun (The Unbelievers), the whole chapter (see figure 5),

which also represents the importance of respecting other religions (Unit 1, page 9). The

particular 6th verse, explicitly says "Your religion is yours, my religion is mine" which

represents the stance of Muslims regarding their religion but also the consensus to respect

their respective religions which leads to the interfaith tolerance and the harmony instilled

within (Zainuddin, 2009).

Figure 5 The whole chapter of Al-Kafirun (The Unbelievers)

14
Contextual Discussions

The textbook also provides some contextual discussions which encourage students'

problem-solving skills (Unit 1, page 10) The topic of the discussion is about Salam, the class leader

of 6th grade who has to make decision fairly based on two situations (see figure 6): first, their

Islamic religious education teachers suggested the Muslim students to stay at school to perform

Dzuhur (noon) prayer; and second, his classmates are of various ethnicities and religions.

Figure 6 Contextual discussion

Students’ perception rubric

Students' perception rubric with 3-point Likert scale for agreement in each unit. In Unit 8,

page 89-90 for example, the items are mainly emphasizing students' agreement towards tolerance

and harmonious life (see figure 7).

15
 Figure 7 Students' perception rubric

Summary

Based on the findings, the author concludes that the textbook contains the following

themes:

a. Symbols represent interfaith tolerance towards a harmonious life

b. Reflective narrations

c. Qur'an verses as the fundamental reference for Muslims to embrace tolerance

d. Contextual discussions which require problem-solving skills

e. Students' perception rubric to measure their cognitive and affective comprehension

(attitude) towards tolerance

16
Conclusions and Suggestions

The textbook contains only a small amount of tolerance exposure. However, considering

that the textbook is for religious education which also covers very broad and complex Islamic

practices with the details within, two out of ten units is still acceptable. Future textbooks may

either consider instilling tolerance values in more units (chapters) of the book or the teachers may

practically implement the values in the classroom setting. Another important part is the narration

in the textbook. The narrations only use and represent Muslim's (family) point of view which is

understandable because the book is for Muslim students. However, providing some narrations with

other religions' settings or perspectives may make the book more contextual. The author also

encourages future researchers to consider digging deeper into the symbol interpretation or

language content analysis to disclose richer findings.

References

1. Abdillah, M. (2015). Religious education in Indonesia. The Routledge International

Handbook of Religious Education. https://doi.org/10.4324/9780203106075.ch20
2. Adijaya, N. (2020). Tolerance values representation in Indonesia electronic EFL textbook.
Jurnal Pendidikan Bahasa, 9(2), 143. https://doi.org/10.31571/bahasa.v9i2.1868
3. Alhashmi, M., Bakali, N., & Baroud, R. (2020). Tolerance in UAE Islamic education
textbooks. Religions, 11(8), 1–13. https://doi.org/10.3390/rel11080377
4. Anwar, H., & Ghozaly, F. (2018). Pendidikan agama Islam dan budi pekerti. Ministry of
Education and Culture, Indonesia.
5. Apple, M. W., & Christian-smith, L.K. (1991). The politics of textbooks. Routledge.
6. Arifianto, A. R. (2010). Islam and Christian – Muslim relations explaining the cause of
Muslim- Christian Conflicts in Indonesia: Tracing the origins of Kristenisasi and
Islamisasi, Islam and Christian-Muslim Relation, 20(1), 37–41.
7. Ballantine,J.H. & Hammack,F.M. (1993). The sociology of education: A systematic
analysis (7th ed.). London: Pearson.
8. Brelsford, T. (2003) Editorial. In Religious Education, 98(2), 135 – 138.
9. Courtis, M., & Cayton, C. (n.d.). Issues concerning religious tolerance and diversity. 1–5.

17
10. Elihami, E. (2016). The challenge of religious education in Indonesia multiculturalism.
Journal of Education and Human Development, 5(4), 211–221.
https://doi.org/10.15640/jehd.v5n4a20
11. Elo, S., & Kyngäs, H. (2008). The qualitative content analysis process. Journal of
Advanced Nursing, 62(1), 107–115. https://doi.org/10.1111/j.1365-2648.2007.04569.x
12. Fitria, A., & Tanggok, M. I. (2020). Inter-religious tolerance in Indonesia from the
perspective of Pancasila philosophy. Al Albab, 9(2), 265–274.
13. Ghazi, S. R., Shahzada, G., Khan, I., Shabbir, M. N., & Shah, M. T. (2011). Content
analysis of textbooks of social and Pakistan studies for religious tolerance in Pakistan.
Asian Social Science, 7(5), 145–150. https://doi.org/10.5539/ass.v7n5p145
14. Hasbullah. (2008). Dasar-dasar ilmu pendidikan. Jakarta: Raja Grafindo Persada.
15. Hashemnezhad, H. (2015). Qualitative content analysis research: A review article. Journal
of ELT and Applied Linguistics (JELTAL), 3(1), 54–62.
16. Kraince, R. (2009). The challenge to religious liberty in Indonesia. The Heritage
Foundation, 2279(2279). http://s3.amazonaws.com/thf_media/2009/pdf/bg2279.pdf
17. Lester, D. (2017). Does religiosity predict suicidal behavior? Religions, 8(11).
https://doi.org/10.3390/rel8110238
18. Mooney, Knox, & Schacht. (2010). Understanding social problems. Cengage Learning.
19. Ndura, E. (2004). “ESL and cultural bias: an analysis of elementary through high school
textbooks in the western United States of America”. Language, Culture and Curriculum,
17(2), 143-153.
20. Nugraha, M. A. (2018). Implementation of Islamic religious learning education to increase
intra-religious tolerance behavior. ATTARBIYAH: Journal of Islamic Culture and
Education, 2(2), 190–213. https://doi.org/10.18326/attarbiyah.v2i2.190-213
21. Nurlaelawati, E. (2015). Law and religion in Indonesia: Conflict and the courts in West
Java by Melissa Crouch. Journal of Islamic Studies, 27(2), 248-251.
22. Ramdane, T., & Souad, M. (n.d.). Self-realization & the religious representation of the
‘other’ in the Islamic studies textbooks. International Islamic University Malaysia. 1–19.
23. Setyono, B., & Widodo, H. P. (2019). The representation of multicultural values in the
Indonesian Ministry of Education and Culture-Endorsed EFL textbook: a critical discourse
analysis. Intercultural Education, 30(4), 383–397.
https://doi.org/10.1080/14675986.2019.1548102
24. Zubaedi, Z. (2020). Scientific and characteristic dimension of 2013 curriculum
implementation to Islamic religious education (PAI) subject at SMKN 2 Bengkulu.
Madania: Jurnal Kajian Keislaman, 24(1), 61.
https://doi.org/10.29300/madania.v24i1.3213
25. Zuhdi, M., & Sarwenda, S. (2020). Recurring issues in Indonesia’s Islamic education: The
needs for religious literacy. Analisa: Journal of Social Science and Religion, 5(01), 1–13.
https://doi.org/10.18784/analisa.v5i1.1038

18