SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya
SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya is a double-blind peer-reviewed academic journal published by Lembaga Aneuk Muda Peduli Ummat in collaboration with LaKaspia, Banda Aceh, Indonesia. The journal is committed to advancing scholarly discourse and disseminating high-quality research in the fields of education, religion, social sciences, and cultural studies. SINTHOP publishes original and rigorous research that explores multidisciplinary and cross-disciplinary perspectives on education, religion, social, and cultural issues. The journal welcomes a wide range of research methodologies, including qualitative studies, quantitative research, mixed-methods approaches, systematic literature reviews (SLR), meta-analyses, bibliometric studies, and theoretical or conceptual papers. The journal accepts submissions in the following focus areas: Education Studies, including pedagogy, curriculum development, educational assessment, digital learning, inclusive education, and educational policy from various theoretical and methodological lenses Religious Studies, covering multidisciplinary approaches to Qur’anic exegesis (tafsir), Hadith studies, Islamic jurisprudence (fiqh), theology (kalam), Islamic education, contemporary Islamic thought, and interfaith dialogue Social and Cultural Studies, exploring topics in sociology, anthropology, political science, communication, media studies, and cultural transformation Interdisciplinary Social Sciences, especially studies that critically engage with complex social, ethical, and spiritual issues by integrating perspectives from multiple disciplines SINTHOP particularly encourages submissions that offer innovative frameworks or comparative perspectives, and that contribute to theoretical advancement, policy development, or practical solutions to current societal challenges.
Articles
64 Documents
<![CDATA[Audience Reception of Mental Health Representation in the Film Sleep Call: An Encoding–Decoding Analysis ]]>
<![CDATA[Widya Annisa]]>;
<![CDATA[Iman Sumarlan]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.82.1-11
<![CDATA[This study examines how audiences interpret representations of mental health in the Indonesian film Sleep Call using Stuart Hall’s encoding/decoding framework. Employing a descriptive qualitative approach, the research draws on in-depth interviews with eight female Generation Z viewers aged 20–25 who watched the film in cinemas or via the Prime Video streaming platform. The data were analyzed through a thematic reception analysis to identify dominant-hegemonic, negotiated, and oppositional decoding positions. The findings indicate that dominant-hegemonic readings largely align with the film’s preferred meaning by framing mental health vulnerability as closely linked to economic pressure, illegal online lending, and digital loneliness. Negotiated readings accept this framing while expanding it to include relational and social dimensions, particularly the role of support systems. Oppositional readings challenge the film’s narrative by foregrounding issues of gender representation and agency, interpreting the portrayal of mental health as embedded within broader representational politics.These findings demonstrate that meanings surrounding mental health in popular cinema are not fixed but are actively negotiated by audiences based on lived experience and ideological positioning. Within the context of a bounded interpretive community, this study contributes to media reception research in Indonesia by clarifying how mental health representations are decoded, contested, and reinterpreted in contemporary film culture.]]>
<![CDATA[Developing the Al-Ghazali Learning Values Scale: Initial Evidence of Validity and Reliability among Online Learners ]]>
<![CDATA[Pelita Hayati]]>;
<![CDATA[Evi Afifah Hurriyati]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.83.43-53
<![CDATA[Learning values play an important role in shaping students’ attitudes toward knowledge, discipline, and academic responsibility. Although Al-Ghazali’s educational philosophy provides a rich framework for value-based learning, empirical instruments designed to measure these values remain limited in contemporary educational research. This study aimed to examine the initial psychometric properties of the Al-Ghazali Learning Values Scale among students engaged in online learning. The instrument was developed based on key dimensions derived from Al-Ghazali’s educational thought, including sincerity in learning, academic ethics, self-reflection, perseverance in seeking knowledge, and the integration of knowledge with moral and spiritual purposes. The preliminary scale consisted of 28 items and was administered to 263 Muslim students enrolled in online learning programs. Item validity was examined using corrected item–total correlation, while internal reliability was assessed using Cronbach’s alpha coefficient. The results indicated that all items met the minimum validity criterion and demonstrated strong internal consistency, with a Cronbach’s alpha coefficient of 0.894. The Kaiser–Meyer–Olkin statistic also indicated excellent sampling adequacy. These findings provide preliminary empirical evidence supporting the feasibility of the Al-Ghazali Learning Values Scale as a tool for examining value-based learning within the context of contemporary educational research.]]>
<![CDATA[Prophetic Communication in Tafsir Al-Mishbah: Tabshir–Indzar, Hiwar, and Amtsal as A Model of Transcendental Communication ]]>
<![CDATA[Febi Yushari]]>;
<![CDATA[Muhammad Syahrial Razali Ibrahim]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.80.54-67
<![CDATA[This study examines prophetic communication in the Qur’an through the interpretive framework of Tafsir Al-Mishbah by Muhammad Quraish Shihab and maps its major communicative strategies into a persuasive-dialogic model relevant to contemporary da'wah. The study employs a qualitative library research design with Tafsir Al-Mishbah as the primary source, supported by relevant scholarship in Qur’anic exegesis, Islamic communication, and contemporary religious communication. The unit of analysis consists of Quraish Shihab’s interpretive constructions of selected Qur’anic verses that reflect the communicative dimensions of prophethood. The analysis was conducted through thematic interpretation (tafsir mawḍū‘ī), close reading, thematic coding, and conceptual interpretation using persuasive, dialogic, and transcendental communication frameworks. The findings show that prophetic communication in Tafsir Al-Mishbah is structured through several interconnected strategies, namely tabshīr (encouragement and glad tidings), indzār (warning and moral caution), ḥiwār (dialogical engagement), and amtsāl (parable-based communication). These strategies are further guided by ethical principles such as ḥikmah, mau‘izhah ḥasanah, gentleness, and participatory engagement. The study concludes that prophetic communication in Tafsir Al-Mishbah constitutes a coherent model of transcendental communication that integrates persuasion, dialogue, symbolic teaching, and ethical responsibility.]]>
<![CDATA[Jakartan Slang as a Generational Identity Marker and the Reduced Use of Javanese in Peer Interaction among Generation Z Students at Universitas Negeri Semarang ]]>
<![CDATA[Vania Aurellia Harinda Artamevia]]>;
<![CDATA[Ninuk Sholikhah Akhiroh]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.100.82-98
<![CDATA[The increasing use of Jakartan slang among Generation Z has become a visible feature of youth communication in Indonesian university settings. While previous studies have examined the forms, meanings, and social functions of slang, less attention has been given to how slang shapes generational identity and affects the use of local languages in campus peer interaction. This study examines Jakartan slang as a generational identity marker among Generation Z students at the Faculty of Social and Political Sciences, Universitas Negeri Semarang, and explores its implications for the reduced use of Javanese in selected peer interactions. Using a descriptive qualitative approach, the study draws on semi-structured interviews with 10 students, qualitative questionnaire responses from 10 Javanese-speaking students, and unstructured observation in campus-related settings. The data were analyzed thematically and interpreted through Social Identity Theory, particularly the concepts of social categorization, social identification, and social comparison. The findings show that Jakartan slang functions not only as an informal communicative style but also as a social resource through which students construct peer belonging, align themselves with modern youth culture, and distinguish their generation from older or more local linguistic repertoires. Among Javanese-speaking participants, Jakartan slang is used because it is perceived as practical, inclusive, socially current, and widely understood in multilingual peer groups. This practice may reduce the space for Javanese in certain informal campus interactions, although the findings do not indicate a general decline of Javanese at UNNES or in broader Javanese society. The study contributes to sociolinguistic discussions by showing that slang, local language use, and generational identity are closely connected through peer-group dynamics, digital culture, and the symbolic value attached to language in multilingual university contexts.]]>
<![CDATA[From Read-Aloud Practice to Interactive Storytelling: Teachers’ Strategies for Using Storybooks in Early Childhood Learning at Tadika Alfikh Orchadch ]]>
<![CDATA[Niko Alek Sidabutar]]>;
<![CDATA[Zuliana Zuliana]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.106.115-128
<![CDATA[Storybooks are widely used in early childhood education to support language stimulation, children’s engagement, and the introduction of simple moral values. However, classroom practice often remains limited to one-way read-aloud activities, leaving children with few opportunities to respond, interpret, and participate actively in storytelling. This study examines teachers’ strategies for using storybooks interactively with young children at Tadika Alfikh Orchadch, identifies the obstacles teachers face, and describes the efforts made by teachers and the institution to improve storytelling activities. The study employed a descriptive qualitative approach. Data were collected through classroom observations, teacher interviews, and learning documentation involving six teachers and one class of ten children aged four to five years. The data were analyzed through data reduction, data display, and conclusion drawing, while trustworthiness was strengthened through technique triangulation. The findings indicate that teachers used storybooks mainly through read-aloud activities, picture display, voice intonation, simple questioning, and connections between story content and children’s daily experiences. However, more participatory activities, such as character discussion, role-play, drawing, and story retelling, were not implemented consistently. The main obstacles included limited teacher skills in designing follow-up activities, children’s short attention span, limited classroom time, and insufficient variety of storybooks. Teachers and the institution had made initial efforts to improve storytelling through expressive reading, experience-based questioning, classroom media, and support for storybook use, but these efforts still required stronger pedagogical and institutional support. This study concludes that storybooks can create opportunities for language stimulation and the introduction of simple moral values when teachers transform read-aloud practice into more dialogic and participatory storytelling.]]>
<![CDATA[From Qur’anic Normative Understanding to Institutional Practice: Zakat, Infaq, and Sadaqah Management at Baznas Batu Bara Regency ]]>
<![CDATA[Rini Angraini]]>;
<![CDATA[Farhan Indra]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.107.99-114
<![CDATA[This study examines how Qur’anic verses on zakat, infaq, and sadaqah are understood and operationalized in the institutional practices of BAZNAS Batu Bara Regency, Indonesia. While previous studies have largely discussed zakat effectiveness, productive zakat, zakat literacy, and the impact of Islamic philanthropy on mustahik welfare, limited attention has been given to how regional zakat institutions translate Qur’anic normative understanding into program governance. This study employed a qualitative case study design. Data were collected through interviews with BAZNAS administrators, a community figure, and mustahik beneficiaries, supported by limited observation and institutional documentation. The findings show that QS. At-Taubah [9]:103 is understood as a basis for the purification of wealth and the self, QS. At-Taubah [9]:60 as a framework for distributive justice through the eight asnaf, and QS. Al-Baqarah [2]:261 as a foundation for continuing social benefit. These values are reflected in several programs, including Batu Bara Sejahtera, Batu Bara Cerdas, Batu Bara Sehat, Batu Bara Peduli, Batu Bara Taqwa, and Kampung Zakat. However, the translation of Qur’anic values into measurable operational mechanisms remains limited, particularly in beneficiary verification, assistance records, distribution frequency, mentoring, monitoring, and evaluation of mustahik change. The study concludes that Qur’anic values shape the general orientation of BAZNAS Batu Bara programs, but stronger institutional governance is needed to transform these values into transparent, accountable, and evaluable ZIS management. The findings contribute to Islamic philanthropy studies by identifying both the connection and the gap between religious normative understanding and institutional zakat governance at the regional level.]]>
<![CDATA[Fasād fī al-Arḍ and Illegal Gold Mining in Jambur Tarutung: An Ecological Reading of Tafsir al-Munir ]]>
<![CDATA[Reski Gosali]]>;
<![CDATA[Achyar Zein]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.108.129-142
<![CDATA[Illegal gold mining, known in Indonesia as Pertambangan Emas Tanpa Izin (PETI), has generated serious ecological and social consequences in rural communities. Although Islamic environmental ethics and ecological tafsir have received growing scholarly attention, many studies remain normative and have not sufficiently connected Qur’anic exegesis with empirical ecological realities. This article examines ecological degradation caused by PETI in Lingkungan III Jambur Tarutung, Pasar Kotanopan Village, Mandailing Natal Regency, North Sumatra, through the concept of fasād fī al-arḍ in Tafsir al-Munir by Wahbah az-Zuhaili. The study employed a qualitative case study design combined with thematic Qur’anic interpretation (tafsīr maudhu‘i). Primary data were collected through field observations and semi-structured interviews with six purposively selected informants, consisting of community leaders, religious leaders, and community members connected to mining-related activities. Secondary data were obtained from Tafsir al-Munir, ecological tafsir literature, maqāṣid al-sharī‘ah studies, and previous research on illegal mining and environmental degradation. The findings show that PETI has altered river conditions, increased sedimentation, degraded agricultural land, resulted in unreclaimed mining pits, intensified livelihood vulnerability, and affected patterns of religious and community participation. From the perspective of Tafsir al-Munir, these impacts represent fasād fī al-arḍ because they disrupt ecological balance, weaken public welfare, and reflect the failure to uphold human responsibility as khalīfah. This article argues that Tafsir al-Munir provides a contextual ethical framework for interpreting local ecological degradation and linking environmental responsibility with social welfare, moral accountability, and ecological restoration.]]>
<![CDATA[Custom, Economic Roles, and Islamic Values in Shaping The Communication Patterns of Coastal Women in Bengkulu City, Indonesia ]]>
<![CDATA[Ledyawati Ledyawati]]>;
<![CDATA[Lesti Heriyanti]]>;
<![CDATA[Linda Safitra]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.113.68-81
<![CDATA[This study examines how custom, economic roles, and Islamic values shape the communication patterns of coastal women in Bengkulu City, Indonesia. It argues that women’s communication in coastal communities should be understood as a socially constructed and domain-specific practice rather than merely as a gendered speaking style. Using a qualitative approach with a focused ethnography design, the study was conducted in three coastal sub-districts: Malabero, Berkas, and Sumber Jaya. Data were collected through semi-structured in-depth interviews, participant observation, and document study involving 24 women, including fish traders, fishermen’s wives, seafood processors, and members of women’s fisher groups. The data were analyzed thematically. The results indicate that Melayu Bengkulu customary norms tend to shape women’s communication as careful, indirect, and oriented toward politeness in family and community forums. Economic roles in fish trading and seafood processing create more assertive communicative spaces, particularly in markets and household economic decision-making. Islamic values operate ambivalently by reinforcing norms of adab while providing moral legitimacy for women to speak, ask questions, and share experiences in majelis taklim. This study demonstrates that the communicative agency of coastal women is contextual, negotiated, and shaped by the forms of legitimacy available across customary, economic, and religious domains.]]>
<![CDATA[Negotiating Self-Expression, Digital Privacy, and Religious Identity on Instagram’s Close Friends: A Qualitative Study of Mosque Youth ]]>
<![CDATA[Ummu Zainab Napitupulu]]>;
<![CDATA[Muhammad Husni Ritonga]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.101.161-176
<![CDATA[This study examines how mosque youth use Instagram’s Close Friends feature to negotiate self-expression, digital privacy, and religious identity. A descriptive qualitative approach was employed with eight members of the Nurul Hidayah Mosque Youth Organization in Pertahanan Village, aged 17–20 years. Participants were selected purposively because they were active Instagram users who used Close Friends to share personal content. Data were collected through semi-structured in-depth interviews conducted in April 2026, one month of non-participant digital observation of relevant Close Friends stories, and consented documentation. The data were analyzed through data reduction, data display, and conclusion drawing, supported by source and method triangulation and member checking. Close Friends functioned as a semi-private communication space in which participants shared personal opinions, relationship-related experiences, academic pressures, emotional conditions, religious reflections, social criticism, and everyday activities with selected audiences. Participants managed disclosure by choosing trusted audiences, filtering sensitive content, and using indirect forms of expression such as music, quotations, emojis, and short texts. The feature was used to maintain interaction with close friends, seek emotional relief, express opinions, share entertainment, and communicate more comfortably than through public accounts. Religious identity was one consideration when participants assessed possible social judgment and the image they wished to maintain, alongside personal needs, friendship relations, and anticipated audience responses. Restricted audiences, however, did not fully prevent misunderstanding, interpersonal tension, screen capture, or the redistribution of content. Close Friends functioned as a negotiated communication space in which personal expression, social relationships, reputational concerns, and religious identity shaped participants’ privacy practices.]]>
<![CDATA[Gender Equality Policy Communication in Formal Workplaces: An Exploratory Study of Women Workers’ Experiences ]]>
<![CDATA[Annisa Ariftha]]>;
<![CDATA[Hasan Sazali]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 1 (2026): January-June ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i1.109.143-160
<![CDATA[Gender equality policies in formal workplaces do not automatically produce substantive equality in everyday organisational practice. Their implementation is shaped not only by the existence of formal rules, but also by how such policies are communicated, interpreted, and connected to employees’ workplace experiences. This study examines how women workers experience and interpret the communication of gender equality policies in formal workplace settings. Using a qualitative descriptive-exploratory design, data were collected through semi-structured in-depth interviews with four women workers from different organisational contexts: industry, government or policy consultancy, banking or finance, and digital technology. The data were analysed using the interactive model of Miles, Huberman, and Saldaña, with attention to dialogic space, employee participation, policy legitimacy, and the internalisation of gender equality values. The findings identify four patterns of policy communication: formal communication, deliberative-participatory communication, compliance-based communication, and digital-participatory communication. Formal and compliance-based communication made policies visible and procedurally clear, but provided limited space for employees to discuss their relevance to everyday work. Deliberative-participatory and digital-participatory communication offered more opportunities for dialogue, reflection, and engagement, allowing employees to connect policy principles with workplace realities. Based on these findings, the study proposes an exploratory model of gender equality policy communication consisting of four interconnected elements: dialogic space, employee participation, policy legitimacy, and the internalisation of gender equality values. The study contributes to discussions on policy communication, organisational culture, and gender equality by showing that gender equality policies become more meaningful when employees are given communicative spaces to understand, question, and interpret them. The findings are exploratory and are not intended to represent all formal workplace contexts.]]>
