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All Journal Episteme: Jurnal Pengembangan Ilmu Keislaman Tadris: Jurnal Pendidikan Islam
Mochammad Zaka Ardiansyah
UIN Kiai Haji Achmad Siddiq Jember
Religion Arts Humanities Education

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ISLAM, EDUCATION, AND MIGRATION IN INDONESIA: Religiosity Left-Behind Muslim Migrant Workers’ Children in East Java Ardiansyah, Mochammad Zaka
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 20 No 01 (2025)
Publisher : UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia

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Abstract

This article examines the religiosity of left-behind children, who are students at Islamic educational institutions, due to their parents' migration. While several studies on Indonesian migrants primarily highlight their religious activities abroad, this study focuses on the religiosity of ‘left-behind’ children in Jember, East Java, to understand the impact of migration on the religiosity and education of children. Left-behind children refer to those whose parents migrate for work, education, or other reasons, leaving them behind in their home countries with relatives or guardians. Several studies suggest that this situation can have a significant impact on the psychological and developmental well-being of children. The data were collected using a qualitative research design, which included participatory observation in informal Islamic education institutions and in-depth interviews with several education facilitators for children under 18 years old. To understand the religious dynamics among these children, this research employs El-Menouar’s dimension of religiosity as an analytical framework. The results identify two main issues appeared within the fields of Islamic education and migration studies: the conditions of children’s religiosity in the context of parental separation and the absence of informal education within the family and the proposal of the concept of Religiosity Left-behind as a new category to understand the spiritual and religious challenges faced by children of migrant workers. This research emphasizes the urgency of strategic interventions from educational stakeholders, including higher religious education institutions and civil society organizations, to design a sustainable program for the development of religiosity aimed at enhancing the quality of Islam and spirituality among children in left-behind situations.
The Mimicry of Shia Youths in Islamic ‎Education and Religious Space of Education ‎Institutions Mochammad Zaka Ardiansyah
TADRIS: Jurnal Pendidikan Islam Vol 17 No 2 (2022)
Publisher : State Islamic Institute of Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/tjpi.v17i2.7106

Abstract

This article aims to reveal the discriminatory experiences encountered by Shia youths in educational institutions and their strategies for constructing their identities, both in Islamic religious education classes and in the public spaces of educational institutions. This article is the result of a qualitative-descriptive study of five Shia youths in Jember who were recruited using the chain-referral sampling method. Data collected by life-story interviews were analyzed using interactive model (Miles, et al). This article finds that Shia youths encounter discriminatory experiences because they are required by Islamic Religious Education teachers to recite prayers such as qunut, even though they claim to be members of Muhammadiyah. The two Shia youths who imitated members of Muhammadiyah intended to avoid the practice of Nahdlatul Ulama-style prayers preferred by their Islamic Religious Education teachers. In addition, Shia youth generally do not dare to reveal their identity as adherents of Shia. A Shia youth claims to be a traditional Muslim or follower of Islam to avoid discrimination from his friends. It was also dicovered that Shia youths pretend to perform prayers according to the Sunni schools while secretly performing Shia prayers to fight for their right to worship. Mimicry performed by minority Shia youths confirms Homi K. Bhabha's image of mimicry because Shia youths use the Sunni Muslim's identity space. However, they secretly try to maintain their primordial identity as Shias so that minority Shia youths use an identity that is almost the same as that of Sunni Muslim, “but not completely the same”.
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