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[Nonformal Cultural Education, the Preservation of Benjang, and Cultural Awareness: A Case Study of Sekolah Benjang Indonesia ]]>
<![CDATA[Putri Permata Amir]]>;
<![CDATA[Siti Komariah]]>;
<![CDATA[Mirna Nur Alia Abdullah]]>
<![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.i1.115.177-193
<![CDATA[This study examines the nonformal education strategies implemented at Sekolah Benjang Indonesia (Indonesian Benjang School) to preserve Benjang, a traditional art form associated with Ujung Berung, Bandung City, and to explore their contribution to cultural awareness among participants. The study employed a qualitative case study design. Data were collected from seven informants, comprising the founder of the Wallagri Foundation, the school principal, a Benjang trainer, two students, and two community members. Data collection involved in-depth interviews, direct observation, document analysis, and visual documentation of training sessions, public performances, cultural outreach activities, and the school’s launching event. The data were analyzed through reduction, display, and conclusion drawing or verification, supported by source triangulation, technique triangulation, and member checking. The findings show that Sekolah Benjang Indonesia organizes cultural preservation through institutional goal-setting, a staged curriculum based on Panca Niti Atikan Sunda (a Sundanese educational framework), regular training, public performances, ceremonial activities, and the Nyeni di Sakola (arts in schools) outreach program. These activities provided students with opportunities to develop knowledge of the history and cultural meaning of Benjang, artistic skills, responsibility, and self-confidence. Public programs also expanded the visibility of Benjang in community and school settings, while creating opportunities for cultural participation and local support. Public performances further generated temporary opportunities for informal vendors and community networks, representing a latent social consequence of cultural activities. The study concludes that nonformal cultural education can support the continuity of Benjang by connecting cultural knowledge, artistic practice, public participation, and institutional collaboration. The findings are limited to one institutional setting and should not be generalized beyond the participants and context examined.]]>
<![CDATA[Unlogic Birth Education, Perceived Husband Assertiveness, and Mode of Delivery: A Retrospective Observational Study ]]>
<![CDATA[Nur Alima Amelia]]>;
<![CDATA[Ummu Khuzaimah]]>
<![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.i1.97.222-235
<![CDATA[The increasing rate of caesarean section has raised concerns about childbirth interventions performed without clear medical indications. Antenatal education may support childbirth preparation and informed decision-making, although the mechanisms linking such education to mode of delivery remain uncertain. This study examined the association between participation in the Unlogic Birth (UB) educational program and mode of delivery and assessed whether perceived husband assertiveness mediated this association. A retrospective observational study was conducted among 72 postpartum women who had received antenatal care at Klinik Utama Cikal Mulia, Jakarta, Indonesia. Participants were selected using purposive sampling and classified according to their participation in UB education. Perceived husband assertiveness was measured using a 12-item questionnaire completed by wives, while mode of delivery was verified through clinical records. Direct and indirect associations among the variables were examined using an exploratory structural-path analysis. Of the 72 participants, 58 had participated in UB education and 14 had not. All UB participants experienced vaginal birth, whereas 13 of the 14 non-participants underwent caesarean section. UB participation was significantly associated with mode of delivery (T = 27.27, p < 0.05). However, UB participation was not significantly associated with perceived husband assertiveness (T = −0.38, p > 0.05), and perceived husband assertiveness was not significantly associated with mode of delivery (T = 0.96, p > 0.05). The proposed mediating pathway was therefore not supported. The findings should be interpreted cautiously because of the retrospective design, purposive sampling, unequal group sizes, absence of detailed baseline comparisons, and limited variability in perceived husband assertiveness.]]>
<![CDATA[Mental Health Experiences of Female Adolescent Santri Following Islamic Coaching with the I.S.L.A.M Model: A Qualitative Study in an Indonesian Pesantren ]]>
<![CDATA[Aisyah Muhammad Ikhwan]]>;
<![CDATA[Yudistira Fauzi Indrawan]]>
<![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.i1.105.207-221
<![CDATA[This study examines the perceived mental health experiences of female adolescent santri after participating in Islamic Coaching with the I.S.L.A.M Model in an Indonesian pesantren. Adolescent mental health remains a serious concern in Indonesia, including among santri who live within structured religious, academic, and residential environments. Although coaching has been used as a non-clinical form of support, limited qualitative research has examined how spiritually grounded coaching is experienced by adolescent santri in Islamic boarding school settings. This study used an exploratory qualitative design with a phenomenological orientation. Five female santri aged 14 to 17 years who had completed Islamic Coaching sessions using the I.S.L.A.M Model were selected through purposive sampling, and one additional informant was included to provide contextual information. Data were collected through semi-structured in-depth interviews and analyzed using thematic analysis. The findings show that participants perceived the coaching process as a relatively safe and structured space for emotional expression, self-reflection, social boundary-setting, and spiritual coping. Their narratives reflected interconnected emotional, psychological, social, moral, and spiritual dimensions of mental health. The elements of Intention, See, Learn, Action, and Munajat were perceived as helpful because they supported participants in clarifying feelings, reinterpreting personal difficulties, recognizing personal capacity, taking practical steps, and reconnecting emotional experiences with prayer and reliance on Allah. This study contributes to the discussion of adolescent mental health in pesantren by offering a contextual account of Islamic Coaching as a non-clinical, spiritually grounded form of support. The findings should be read as participants’ perceived experiences rather than evidence of clinical effectiveness.]]>
<![CDATA[When Financial Aid Is Not Enough: The Smart Indonesia Program, Social Capital, and Learning Quality at MAN 1 Pidie ]]>
<![CDATA[Fitriadi Fitriadi]]>;
<![CDATA[Saifuddin Saifuddin]]>;
<![CDATA[Fauzi Fauzi]]>;
<![CDATA[Mursyidin Mursyidin]]>;
<![CDATA[Alwi Alwi]]>
<![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.i1.122.194-206
<![CDATA[The Smart Indonesia Program (Program Indonesia Pintar, PIP) is designed to reduce educational costs for students from poor and vulnerable households. Its role in widening access is widely recognised, yet its contribution to learning quality remains less direct. This article examines how PIP shaped educational access and learning quality at Madrasah Aliyah Negeri 1 Pidie, Aceh, Indonesia, with particular attention to the role of social capital. Using a qualitative case study design, data were collected through observation, semi-structured interviews with beneficiary students, parents, teachers, and the madrasah principal, and documentation related to programme implementation. The analysis draws on Bourdieu’s concept of social capital to explain why financial assistance does not always produce equal educational outcomes. PIP reduced routine schooling costs, including uniforms, books, stationery, and transportation, and helped students from low-income families remain enrolled. It also increased confidence and supported school participation among several beneficiaries. However, its influence on learning quality was less consistent. Some students continued to show weak motivation, low discipline, and limited academic improvement, while the funds were often used for basic schooling needs rather than academic enrichment such as tutoring, additional learning materials, skills training, or digital learning resources. The programme’s educational value depended on parental guidance, teacher mentoring, communication between school and family, school monitoring, and the efficiency of fund disbursement. The article argues that PIP provides economic capital, but its conversion into stronger learning quality requires social capital, cultural resources, and institutional support. Financial aid can keep students in school, but learning quality depends on a broader support system that connects economic assistance with social guidance and academic development.]]>
<![CDATA[Uqubat Ta’zir for Child Offenders Convicted of Rape Under Aceh’s Jinayat Law: Balancing Child Protection and Victim Justice ]]>
<![CDATA[Khairani Karen Azara Siregar]]>;
<![CDATA[Muhammad Yusuf]]>;
<![CDATA[Azwarfajri Azwarfajri]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.91.361-368
<![CDATA[The imposition of uqubat ta’zir (a discretionary punishment under Aceh’s Islamic criminal law) on a child offender convicted of rape requires courts to reconcile child-specific protection and rehabilitation with recognition of the harm experienced by a child victim. This article examines Banda Aceh Sharia Court Decision No. 1/JN.Anak/2023/MS.Bna. It asks what legal and nonlegal considerations supported the punishment and to what extent the court’s reasoning balanced protection of the child offenders with justice for the child victim. The study employed doctrinal legal research using statutory and case approaches. Its primary materials included the decision, Aceh Qanun No. 6 of 2014—a regional regulation governing jinayat (Islamic criminal law) in Aceh—and Indonesia’s juvenile justice, child-protection, and victim-recovery legislation. The court imposed 24 months of pembinaan (structured guidance and development) in a Juvenile Special Development Institution (Lembaga Pembinaan Khusus Anak, LPKA), compared with the prosecutor’s request for 48 months. The disposition remained below the statutory ceiling and reflected the offenders’ ages, remorse, absence of a previous uqubat, and prospects for rehabilitation. The court also recognized the victim’s physical and psychological harm through medical and psychological evidence. However, its reasoning did not adequately explain how the mitigating and aggravating considerations produced the specific 24-month duration or how the victim’s documented harm related to restitution and recovery. The decision therefore had an identifiable legal basis but achieved an incomplete balance between child-offender protection and victim justice at the level of judicial reasoning.]]>
<![CDATA[Women’s Agency and Relational Support in Resisting Patriarchy: A Structural Analysis of When Life Gives You Tangerines ]]>
<![CDATA[Syahla Shofiyah Putri Farizal]]>;
<![CDATA[Ninuk Sholikhah Akhiroh]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.102.236-248
<![CDATA[Patriarchal resistance in popular media is often interpreted primarily as an individual struggle by female characters, leaving the role of interpersonal support within family relationships insufficiently examined. This study analyzes how resistance to patriarchy is represented through Oh Ae-Sun’s actions across her life course and how Yang Gwan-Sik’s support contributes to negotiating patriarchal expectations within the family in the Korean drama When Life Gives You Tangerines. The study employed a descriptive qualitative design using deductive qualitative content analysis of all 16 episodes. The data consisted of scenes, dialogue, actions, nonverbal expressions, and family interactions, which were analyzed through three structures adapted from Sylvia Walby’s theory: household production, culture institutions, and sexuality. The findings show that Ae-Sun’s individual resistance is most explicit in her persistence in maintaining her literary identity, challenging gendered exclusion from leadership, and supporting educational opportunities for her daughter. Her capacity to resist domestic and reproductive expectations is more constrained when patriarchal authority is exercised through the extended family. In these situations, Gwan-Sik’s relational support limits the enforcement of unequal domestic obligations and reproductive demands. The study concludes that private-sphere resistance is represented as a gradual and relational process involving women’s agency, supportive masculinity, negotiation of family authority, and intergenerational changes in gender values.]]>
<![CDATA[Involvement in Higgs Domino Island and Its Perceived Behavioral Implications in Gampong Lamdingin, Banda Aceh ]]>
<![CDATA[Asmanidar Asmanidar]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.120.249-261
<![CDATA[Digital games that incorporate betting mechanisms and allow virtual chips to be exchanged for money may develop from recreational activities into forms of online gambling. This study examines the factors associated with residents’ involvement in Higgs Domino Island and the perceived implications of such involvement for religious routines, social relations, education, productivity, and economic management in Gampong Lamdingin, Banda Aceh. The study employed a descriptive qualitative case-study design. Data were collected through semi-structured interviews, observation, and documentation involving 13 purposively selected informants consisting of players and individuals who interacted closely with them. The data were analyzed through repeated familiarization, coding, thematic grouping, comparison across accounts, and interpretive synthesis. Credibility was strengthened by comparing information across informants and data-collection techniques. The findings indicate three recurring pathways of involvement: peer and environmental exposure, repeated play that became increasingly difficult to control, and expectations of rapid economic gain. Some informants also described a gap between awareness of the religious prohibition of gambling and effective behavioral restraint. Reported implications included delayed worship, disrupted sleep and productivity, interpersonal discomfort or conflict, borrowing money or requesting salary advances to purchase chips, and reduced attention to educational activities. The intensity and form of these implications varied across cases. The study does not establish causal effects or clinical diagnoses; rather, it presents context-specific accounts of involvement and perceived behavioral change. The findings suggest that prevention should combine digital and financial literacy, family and peer support, contextual religious education, restrictions on chip-related financing, and access to appropriate counseling.]]>
<![CDATA[Evaluating A School–Home Screen-Time Policy: A Mixed-Methods Pilot Study at TK Islam Alam Nusantara, Indonesia ]]>
<![CDATA[Siti Rahma Assyarifa]]>;
<![CDATA[Hasan Sazali]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.124.249-260
<![CDATA[Young children’s screen use occurs primarily within the home, limiting the ability of schools to align family media routines with classroom learning demands. This pilot study evaluated the feasibility of an initial school-developed Standard Operating Procedure (SOP) for screen-time management at TK Islam Alam Nusantara in Bandung, Indonesia. The study employed an embedded mixed-methods design in which qualitative policy evaluation constituted the primary component, supported by a 30-day single-group pretest–posttest assessment. Five children with relatively high screen exposure and marked classroom attention or behavioral difficulties were selected through purposive extreme-case sampling. Data were collected through parent and teacher questionnaires, post-simulation interviews, structured classroom observations, and textual analysis of the initial SOP. The findings identified three operational weaknesses in the initial policy: ambiguous instructions, limited practical support for families, and the absence of a follow-up consultation mechanism. Three patterns of parental adaptation also emerged: substantive compliance, formal compliance, and regulatory evasion. Consistent implementation was associated with greater apparent improvements in children’s attentional focus, emotional regulation, and contextual verbal communication, whereas limited family time, commuting pressures, and parenting fatigue constrained implementation. Based on these findings, the initial SOP was reconstructed into a more supportive school–home partnership guideline incorporating explicit procedures, school-supported content curation, accessible home-based activities, and psychological consultation. Because the study involved only five children, lasted 30 days, and lacked a comparison group, the behavioral findings should be interpreted as preliminary indications rather than evidence of causal effectiveness. The study demonstrates that school-based screen-time guidance is more feasible when it combines operational clarity, practical assistance, and sensitivity to diverse family conditions.]]>
<![CDATA[Women’s Religious Journeys and Muslim Identity Reconstruction: A Phenomenological Study of Converts in Medan, Indonesia ]]>
<![CDATA[Muhammad Zaki Arrafi]]>;
<![CDATA[Muhammad Jailani]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.126.261-272
<![CDATA[Religious conversion is not completed through the formal adoption of a new religious affiliation but develops through religious learning, social negotiation, and identity reconstruction. This study examines how women affiliated with Mualaf Center Kampung Madras in Medan interpret their religious journeys and how social interactions contribute to the formation of their identities as Muslim women. The study employed a qualitative phenomenological design involving five women converts aged 31–60 as primary participants and the head of Mualaf Center Kampung Madras as a supporting key informant. Data were collected through semi-structured interviews, nonparticipant observation, and documentation. The data were analyzed through bracketing, intuiting, analyzing, and describing, while symbolic interactionism was used to interpret the construction of religious meaning and identity. The findings identified four interrelated themes: diverse pathways to conversion, post-conversion challenges and religious adjustment, social support and the role of the Mualaf Center, and the reconstruction of the self as a Muslim woman. Conversion was shaped by marriage, spiritual attraction, and prolonged interaction with Muslim social environments. After conversion, participants encountered limited religious knowledge, negative family responses, emotional pressure, and socioeconomic difficulties. Support from spouses, neighbors, religious teachers, Muslim communities, and the Mualaf Center facilitated religious learning and reduced social isolation. The findings demonstrate that Muslim identity was constructed gradually through the interpretation of religious symbols, interaction with significant others, and negotiation between personal agency and socially internalized expectations. The study highlights the importance of sustained, non-coercive, and context-sensitive support for women converts.]]>
<![CDATA[Religion and Local Cultural Identity in Indonesia’s Plural Society: A Sociological Thematic Synthesis ]]>
<![CDATA[Ronald Sianipar]]>;
<![CDATA[Kesumawati Kesumawati]]>;
<![CDATA[Mawilis Bin Sulihbai]]>;
<![CDATA[Krisbianto Anes]]>;
<![CDATA[Aprilius Nahak]]>
<![CDATA[ Sinthop: Media Kajian Pendidikan, Agama, Sosial dan Budaya Vol. 5 No. 2 (2026): July-December ]]>
Publisher : <![CDATA[Lembaga Aneuk Muda Peduli Umat, Bekerjasama dengan LaKaspia ]]>
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DOI: 10.69548/sinthop.v5.i2.128.310-322
<![CDATA[Religion is deeply involved in the construction and transmission of local cultural identity in Indonesia. However, its relationship with local culture is neither uniformly integrative nor inherently conflictual. Previous studies have documented particular communities, traditions, and religious encounters, but the mechanisms through which religion contributes to cultural continuity, social integration, and contestation remain insufficiently synthesized. This article examines how religion participates in the formation, maintenance, and transformation of local cultural identity in Indonesia’s plural society. It uses a qualitative structured thematic review of scholarly publications located through Google Scholar, Garuda, and Crossref using Indonesian and English search terms. The review primarily covers publications from 2016 to 2025 while retaining earlier works required for conceptual and historical interpretation. The sources were analyzed across four domains: normative values, ritual and symbolic practices, institutional mediation, and cultural adaptation or contestation. The analysis identifies four connected mechanisms. Religious values supply moral frameworks for interpreting communal life; rituals and symbols embody collective belonging; religious and cultural institutions authorize and transmit shared meanings; and adaptive negotiation enables communities to respond to social and cultural change. These mechanisms can support integration when communities sustain reciprocal participation, institutional recognition, and negotiated coexistence. They may also reinforce social boundaries when authority is concentrated, local practices are delegitimized, or political interests intensify religious differentiation. The article develops a conditional sociological account of religion–culture relations that avoids treating religion as either an automatic source of harmony or an inevitable cause of conflict.]]>
