www.jsser.org
Journal of Social Studies Education Research
Sosyal Bilgiler Eğitimi Araştırmaları Dergisi
2018:9 (4), 274-294
Managing School Based on Character Building in The Context of Religious School Culture
(Case in Indonesia)
Arita Marini 1 , Desy Safitri 2 & Iskandar Muda 3
Abstract
This study aimed to present a model for religious character building in religious school culture.
This model can improve student religious character by providing worship facilities, religious
ceremonies and religious symbols. The sample group consisted of 450 students representing grades
4-6 from 5 elementary schools in Jakarta, Indonesia. The data were analysed using the Structural
Equation Model (SEM). Based on the statistical analyzed, the most important finding of the study
was that character education in religious school culture, through the provision of worship facilities,
religious ceremonies and religious symbols, had predictive effects on student religious character
described by obedience in carrying out the teachings of one’s religions, the practice of religious
tolerance towards others and living in harmony with other religions. Model of improving student
religious character should be broadly researched not only with religious character building but also
with other factors. This study can address the spiritual needs of students through the model of
research results.
Keywords: Character Education, Religious School Culture, Student Religious Character,
Religious Ceremonies, Religious Symbols.
Introduction
Character building in Indonesia needs to be handled seriously due to globalization era influences.
This condition demands that Indonesia adapt selectively without losing its national identity with
its Pancasila ideology. Curriculum 2013 for elementary schools in Indonesia from the Ministry of
Education and Culture minister No. 57 in 2014 has characteristics related to the developmental
equity of spiritual, social, affective, cognitive and psychomotor aspects of education. The first core
competency of Curriculum 2013 for elementary schools as a spiritual foundation is a spiritual
attitude, which is described as obedience to religious teaching, responsibility as God’s creatures
and faithful and noble. However, the management of many elementary schools generally focuses
on the cognitive aspect of education. Measurement of educational success is not only seen in
1
Dr., Faculty of Education, Universitas Negeri Jakarta, Indonesia. aritamarini@unj.ac.id
2
Dr., Faculty of Education, Universitas Negeri Jakarta, Indonesia. desysafitri@unj.ac.id
3
Dr., Faculty of Economics and Business, Universitas Sumatera Utara, Indonesia.
Corresponding Author : iskandar1@usu.ac.id
mailto:aritamarini@unj.ac.id
mailto:desysafitri@unj.ac.id
mailto:desysafitri@unj.ac.id
Marini et al.
cognitive aspects but also in attitudinal aspects. Basic education in Indonesia has to serve as the
foundation for student personality formation concerning student character. Primary school age is
a critical age to shape personal character. Failure of moral cultivation in elementary school students
will cause problems in the future.
Character education can be conducted through culture, rules, regulations, events and ceremonies
to provide supportive examples of good habits for students (Izfanna and Hisyam, 2012). Character
education can be integrated into courses, such as Classroom Discipline (Lickona, 2012). Positive
student characters can be developed through the educational process as part of the regular
evaluation system by observation (Hokanson and Karlson, 2013). Character education has a
positive effect on student character (Ahmed, 2016; Izfanna and Hisyam, 2012; Hokanson and
Karlson, 2013; Kim, 2015; Gusnardi et al., 2016) and character education could be a high priority
focus in teacher preparation during the accreditation process (Jones, Ryan & Bohlin, 2012).
However, most studies have examined general aspects of character building programmers. This
study focused on character education in religious culture and its impacts on student religious
character.
National recapitulation during the 2017/2018 academic year according to basic education data
from the Ministry of Education and Culture on 6 May 2018 showed that 148,856 elementary
schools, 1,480,710 teachers, 25,395,436 students, 117,314 educational staff and 1,114,408
learning groups were present in Indonesia. Furthermore, there were 1,537 state and 914 private
elementary schools, 10,747 male and 27,903 female teachers, 420,539 male and 392,327 female
students, 2,130 male and 1,536 female educational staff and 29,116 learning groups in the DKI
Jakarta province. Additionally, there were 176 state and 197 private elementary schools in the
north Jakarta region, 352 state and 179 private elementary schools in the south Jakarta region, 445
state and 197 private elementary schools in the east Jakarta region, 360 state and 241 private
elementary schools in the west Jakarta region and 190 state and 100 private elementary schools in
the central Jakarta region.
The quality of elementary schools in Indonesia is determined by national accreditation. According
to National Ministry of Education Regulation No. 11 (2009), the accreditation level of elementary
schools consists of eight standards (content, process, graduate competency, educator and
educational staff, infrastructure, management, financing and evaluation standards).
Journal of Social Studies Education Research 2018: 9 (4), 274-294
The National Ministry of Education Regulation No. 11 (2009) defined some criteria for those
standards. Content standards are targeted to the curriculum, syllabus, competency standards, basic
competencies, indicators, study load and time allocation. Process standards use criteria regarding
the lesson plan, learning process, thematic approach and supervision of the learning process.
Educator and educational staff standards use criteria regarding minimum teacher academic
qualifications, teacher adherence to the material taught, teacher pedagogical competencies, teacher
personality competencies, teacher communication skills, teacher health statuses, minimum
principal academic qualifications, principal teaching experiences, principal personality
competencies, principal managerial skills, principal entrepreneurship skills, principal teamwork
skills, principal supervision skills, minimum administration staff academic qualifications, hiring
the right person for the administrative staff, minimum librarian academic qualifications and
availability of specific services. The management standards are related to the school vision,
mission, goals, planning, standard operating procedures, organizational structure, job descriptions,
activities, curriculum development, educator and educational staff management, infrastructure
management, educational financing management, a conducive learning situation, community
involvement, supervision programmers, self-evaluation, performance evaluation, accreditation
preparation, principal task requirements and management information systems. The financing
system criteria are related to the budget, work plan, cost of educator and educational staff
development, working capital, incentive payments, procurement, photocopies, re-registration,
cross programmer, financial decision-making, efficient financial management, financial
management standard operating procedures, accounting and accountability reports (Yahya et al.,
2017; Sari et al., 2018). The evaluation standards are related to evaluation criteria, techniques,
guidance, instruments, learning difficulty diagnosis, availability of feedback, follow-up, student
learning achievement reports, moral evaluation as a part of the final score, student personality
evaluations, final score determinations, educational reports, student learning achievement reports,
student graduation determination, graduation criteria and new student acceptance requirements.
Student character has been evaluated using graduate competency and evaluation standards. In the
graduate competency standards, character evaluation is related to the students’ obedience to social
regulation, nationalism, cleanliness and healthy habits, obedience to the teachings of religion,
respects for others and teamwork. Character evaluation in the evaluation standards related to moral
evaluations as a part of the final score and student personality evaluations. However, evaluation of
Marini et al.
school quality leading to the accreditation level is not optimal, because visitations to elementary
schools are limited to approximately two days.
The accreditation of the Kelapa Gading Timur 03 state elementary school in the north Jakarta
region is excellent, with 26 teachers, 293 male and 318 female students, 21 learning groups,
curriculum 2013 and Wide Area Network access. The Tebet Timur 15 state elementary school in
the south Jakarta region has not been accredited and has 14 teachers, 130 male and 122 female
students, 8 learning groups, curriculum 2013 and Wide Area Network access. The Muhammadiyah
24 private elementary school in the north Jakarta region has not been accredited and has 10
teachers, 120 male and 98 female students, 6 learning groups, curriculum 2013 and no Wide Area
Network access. The Pinangsia 06 state elementary school in the west Jakarta region has not been
accredited and has 8 teachers, 113 male and 99 female students, 6 learning groups, the School
Level Curriculum (KTSP curriculum) and Wide Area Network access. The Karisma Islamic
elementary school in central Jakarta has not been accredited and has 8 teachers, 113 male and 99
female students, 6 learning groups, the KTSP curriculum and Wide Area Network access. The
problem of this research is to find out whether the variables of character education in religious
school culture, through provision of worship facilities, religious ceremonies, and religious
symbols, have predictive effects on student religious character described by obedience in carrying
out the teachings of one's religions, the practice of religious tolerance towards others, and living
in harmony with other religions?
Literature Review
Gordon Allport's Trait Theory of Personality
Allport et al., (1967) state that value can be interpreted as a thought (idea) or concept about what
is considered important for someone in his life. In addition, the truth of a value also does not
require empirical evidence, but is more related to appreciation and what is desired or not desired,
liked or not liked by someone. Values are important for learning organizational behavior because
values lay the foundation for understanding attitudes and motivation and influence our perception.
Individuals enter an organization with previously conceived ideas about what is "supposed" and
"not supposed". Of course these ideas are not value-free.
Religious culture which is part of organizational culture strongly emphasizes the role of value.
Even value is the foundation in realizing religious culture. Without a solid value, a religious culture
https://psychologenie.com/understanding-gordon-allports-trait-theory-of-personality
Journal of Social Studies Education Research 2018: 9 (4), 274-294
will not be formed. The value used for the basis of realizing religious culture is religious value.
But before entering the discussion of religious values the author will discuss in general the types
of values to lead to a more specific discussion of religious values.
Character Education
A thematic approach was used for character education at schools through storytelling, discussion,
group work and other aspects of school activities (Revell, 2002). Character values from storytelling
were discussed in class. Character education was not part of the curriculum but was included in
some types of specific activities. Fahmy, Bachtiar, Rahim and Malik (2015) noted that the
implementation of character education in religious values occurred through attitudes and behaviors
regarding the tendency to be obedient to the teachings of one’s religion, tolerant of others and live
harmoniously with other religions. Marini (2017) defined the character values in religious school
culture in relation to facilities and opportunities for worship, praying together, religious mottos
and songs displayed at the school, religious activities, such as slaughtering Qurban on Idul Adha
day, the drive of Infaq culture to give money to destitute people, wearing Moslem uniforms every
Friday and the inclusion of religious boarding schools to improve religious faith, morals and
worship.
Another study by Izfanna & Hisyam (2012) stated that the method used to implement character
education at Darunnajah Islamic boarding school (a religious institution) was dependent on
knowledge, conditional methods and practices. Educating character in terms of knowledge was
applied through the formal subjects of Akhlaq content, Islamic theology, Qur’an, Hadith, Fiqh,
Mahfuzhat, Muthala’ah and Ushuluddin.
Jones, Ryan and Bohlin (2012) found that character education did not receive a high priority in the
teacher education curriculum. Their study stated that character education was part of the mission
in most private institutions but not in public institutions. However, Meidl & Meidl (2013) reported
that character education was included in the curricula and was part of the school mission statements
manifested in school culture in a Catholic school, a Quaker school and a public school. Cubukcu
(2012) noted that hidden curricula through social and cultural activities improved the character
education process, specifically the quality of interpersonal communication between students,
including respect, equality, helpfulness, trust and honesty.
Marini et al.
Furkan (2014) stated that character building in school culture was manifested in caring,
cleanliness, beauty and tidiness, religious service obedience, conformity to the rules, mutual
respect, politeness, family-like relationships, honesty and responsibility, togetherness, tidy
document filing and educational infrastructure and stakeholders’ participation and involvement.
Oktarina, Widiyanto and Soekardi (2015) noted that character education was applied in the
classroom, school culture and extracurricular activities, such as the Pramuka (Scout). The
character was taught during the learning process as part of the lessons. Character values were
integrated into school culture through activities such as lining up before entering the classroom,
greeting and kissing the hand of the teacher and older people, behaving and dressing modestly.
Values integrated in the Pramuka (Scout) include mutual cooperation, mutual respect, discipline,
helpfulness, honesty, responsibility, confidence, tolerance, perseverance, peacefulness, unity and
religiousness.
Theoretical Framework
This study hypothesizes that character building in religious school culture is the predictive variable
for student religious character. Availability of worship facilities, religious ceremonies and
religious symbols will predict the effectiveness of character building in religious school culture
(Marini, 2017). The quality of student religious character will be predicted by obedience in
performing the teachings of one’s religion, practicing religious tolerance towards others and living
in harmony with friends of other religions (Fahmy, Bachtiar, Rahim and Malik, 2015). Figure 1
shows the theoretical framework of this study :
Figure 1. Theoretical framework of the study
Journal of Social Studies Education Research 2018: 9 (4), 274-294
Methods
This type of research is carried out using descriptive methods and comparative causal methods.
Research using descriptive methods is research that aims to describe the nature of something that
is taking place at the time of research and examine the causes of certain symptoms (Achmad et al.,
2017) Furthermore, the research using causal comparative method is a systematic empirical search
research design, where the independent variables are treated in a controlled manner by the
researcher to see the impact on the dependent variable directly (Syahyunan et al., 2017). The
research instrument in the form of questionnaires was arranged based on the research indicators
for each variable so that there were four questionnaires. A questionnaire survey was conducted to
collect data regarding character building in religious school culture as the exogenous variable and
student religious character as the endogenous variable in this study. A total of 450 students at 5
different elementary schools in north, south, central, west and east Jakarta in DKI Jakarta province
responded to the survey. The sampling method with Purposive Sampling method. To validate items
for each study variable, the researcher conducted content analysis of the literature for character
building in religious school culture based on Marini (2017), which consisted of three aspects
[“worship facilities”, “religious ceremonies” and “religious symbols”] and student religious
character based on Fahmy, Bachtiar, Rahim and Malik (2015), which had three dimensions
[“carrying out the teachings of one’s religion”, “practicing religious tolerance towards others” and
“living in harmony with other religions”]. These ideas were converted into statements in the
questionnaire.
The questions regarding character building in religious school culture consisted of three
dimensions: worship facilities, religious ceremonies and religious symbols. The worship facility
dimension consists of three indicators. The religious ceremony dimension consists of three
indicators (Halal Bihalal on Idul Fitri celebration day, slaughtering Qurban on Idul Adha
celebration day and breaking the fasting together in Ramadhan month at school). The religious
symbol dimension consists of three indicators.
The questions regarding student religious character consisted of the following three dimensions:
obedience in carrying out the teachings of one’s religion, practicing religious tolerance of others
and living in harmony with other religions. The obedience in carrying out the teachings of one’s
religion dimension consists of four indicators (fasting during Ramadhan, praying five times daily,
congregational praying and Infaq activities). The practicing religion tolerance of others dimension
Marini et al.
consists of four indicators (having, assisting and speaking graciously with friends of other religions
and lending money to needy friends of other religions. The living in harmony with other religions
dimension consists of four indicators (studying together with, having respect for, arguing with and
lending stationery to friends of other religions).
The reason for using the AMOS application in this study is because this study consists of several
variables and indicators. Indicators form several constructs that cannot be measured directly. The
SEM AMOS was applied to examine the set of relationships between character building in
religious school culture as the exogenous variable and student religious character as the
endogenous variable. SEM is a statistical tool used to solve multilevel models simultaneously
which cannot be solved by linear regression equations (Tarmizi et al., 2016). SEM is a statistical
technique for testing and estimating causal relationships using a combination of statistical data and
qualitative causal assumptions. By using the AMOS application, these complicated statistical
techniques can be solved more easily and quickly. The AMOS application allows to determine,
estimate, assess and create a model or diagram to show the hypothesis of an inter-variable
relationship. SEM is widely used in research in social sciences and exact sciences, such as in
economics, psychology, education, health, agriculture, computers, industry and others. SEM is a
statistical modeling technique that is very common and is now increasingly popular widely used
in various sciences. Unlike statistical methods such as parametric, non-parametric or multivariate,
SEM involves a lot of very complex mathematical calculations. Currently, there are several
statistical application programs that are used to complete SEM. In complex conditions can be used
path analysis, to analyze the pattern of relationships between variables in order to determine the
direct or indirect effects of a set of exogenous on the endogenous. In path analysis, if the variables
that occur in the form of latent, the data analysis is more appropriate is Structural Equation
Modeling or SEM. SEM is a multivariate analysis technique which is a combination of factor
analysis and path analysis. Factor analysis is used to test the validity and reliability of an
instrument, while path analysis is used to examine the relationship between variables. In SEM
analysis techniques, the program can use the AMOS program can display path diagrams in the
form of: 1) Complete Model, 2) Measurement Model and 3) Model Structural. In addition, the
coefficients in the path diagram can be: 1) hypothetical diagrams, 2) Estimation Results based on
raw data, 3) Path Coefficients, 4) t-values, 5) Modification Indices and 6) Expected Changes.
Whereas if the AMOS program can display 1) Complete Path Diagram with 2) Coefficient in the
Journal of Social Studies Education Research 2018: 9 (4), 274-294
form of estimation results based on Unstandardized Estimate and 3) Standardize Estimate
Coefficient. In the measurement model procedure there are three stages that must be done through
confirmatory factor analysis (Yahya et al., 2018), namely: Overall model fit analysis, factor
loading analysis (factor load) and reliability analysis.
- Overall Analysis of the Fit Model (Goodness-of-Fit Index)
This stage is carried out to test the suitability of the model by evaluating the goodness of fit index.
Analysis using SEM requires several suitability indexes to measure the correctness of the data and
models to be submitted. The Goodness-of-Fit of a model can be assessed based on several fit sizes
as follows:
- Chi-Square and Probability
This chi-square value shows the deviation between the sample covariance matrix and the model
covariance matrix. This Chi-square is a measure of the poor fit of a model. the model can be said
to be fit if the chi-square value is small or close to 0 (Dilham et al., 2018). A significant chi-square
value of less than 0.05 indicates that the empirical data obtained has a difference with the theory
that has been built based on structural equation modeling.
- Goodness of Fit Indices (GFI)
GFI is a measure of the accuracy of the model in generating observed matrix covariance. This GFI
value must range from 0 to 1. Models that have a negative GFI value means that the model is very
bad. The GFI value is greater than 0.9 indicating the fit of a good model.
- Adjusted Goodness of Fit Index (AGFI)
As with GFI, AGFI has been adjusted to the effect of freedom degrees on a model. A fit model is
a model that has an AGFI value greater than 0.9. PGRI also has been adjusted to the degree of
freedom and complexity of the model. The model can be considered good, if it has a PGFI value
far greater than 0.6.
- Root Mean Square Error of Approximation (RMSEA)
RMSEA is used to measure the deviation of parameter values in a model with its population
covariance matrix. RMSEA ranges from 0.08 to 0.1 indicating the model has sufficient fit, while
the RMSEA value that is more than 0.1 indicates a very bad fit model.
- The Minimum Sample Discrepancy Function (CMIN)
CMIN divided by degree of freedom will generally be reported by researchers as an indicator to
measure the level of fit of a model. In this case, CMIN/DF is a chi-square () statistic divided by
Marini et al.
DF so that it is called relative. The relative values less than 2.0 or less than 3.0 indicate the indicator
of acceptable fit between model and data.
- Comparative Fit Index (CFI)
The size of this index is in the range of 0 to 1, we’re getting closer to 1 indicates the highest level
of fit. The recommended value is 0.95. The advantage of this index is that the size is not affected
by the sample size because it is very good to measure the level of acceptance of a model. This
second stage is carried out to analyze whether an indicator can be used to confirm that the indicator
can jointly explain other indicators a latent variable. In other words, factor loading analysis is used
to see the ability of indicators proposed in building latent variables. AMOS is denoted as a
standardized regression weight.
Data input was performed using Excel by entering the scores of each item based on the responses
of the 450 participants with “strongly agree”, “agree”, “neutral”, “disagree” and “strongly
disagree” (scored 5, 4, 3, 2 and 1, respectively, for positive questions and 1, 2, 3, 4 and 5,
respectively, for negative questions). The model feasibility test is carried out by measuring the
goodness of an economic model or the characteristics that can be expected from an econometric
model. The characteristics measured are as follows:
1. The accuracy of estimates of parameters. Is the parameter estimator an accurate (unbiased) and
significant hypothesis which is marked by the fulfillment of the required assumptions of the
analysis and the probability of a model statistical error (p-value) which is smaller than the
significance level of α = 0.05.
2. Forecasting ability. Does the research model have the predictive ability on variable behavior
(response) which is characterized by a high determinant coefficient or more than 50%.
Testing the hypothesis in this study using multivariate analysis with SEM using the AMOS
program. Hypothesis testing is carried out by regression significance test based on F test at α =
0.05 in each coefficient of equations both partially and simultaneously. Hypothesis testing
compares the probability value (p) with a significant level of α (0.05). The rules for testing
hypotheses are as follows:
- If the probability value (p) <α (0.05) the hypothesis is accepted
- If the probability value (p)> α (0.05) the hypothesis is rejected
Journal of Social Studies Education Research 2018: 9 (4), 274-294
Result and Discussion
Result
The goodness-of-fit statistical analysis results are shown in Table 1. These results showed that the
root means square error of approximation (RMSEA) as an indicator of the informative fit of the
model was 0.060. Table 1 also showed that the goodness-of-fit Index (GFI) was 0.910 and the
adjusted GFI (AGFI) was 0.886.
Table 1
Model Fit Summary
RMR, GFI
Model RMR GFI AGFI PGFI
Default model 0.071 0.910 0.886 0.717
Saturated model 0.000 1.000
Independent model 0.203 0.570 0.527 0.518
RMSEA
Model RMSEA LO 90 HI 90 PCLOSE
Default model 0.060 0.053 0.066 0.007
Independent model 0.144 0.139 0.150 0.000
Sources : AMOS Result (2018).
A measurement model test of the observed variables is shown in Table II. Table II showed
that the correlation coefficients between worship facilities, religious ceremonies and religious
symbols and character building in religious school culture were 0.711, 0.971 and 0.736,
respectively, which were significant at the 0.05 level according to the t statistics. The observed
variables availability of Musholla, a Wudhu site and prayer equipment at elementary schools had
correlation coefficients with worship facilities of 0.671, 0.727 and 0.753, respectively, which were
significant at the 0.05 level based on the t statistics. The observed variables Halal Bihalal on Idul
Fitri celebration day, slaughtering Qurban on Idul Adha day and religious gathering to break the
fasting in Ramadhan month had coefficients of 0.448, 0.389 and 0.617, respectively, which were
significant at the 0.05 level based on the t statistics. The availability of religious mottos, listening
to the religious songs weekly and wearing Moslem uniforms had coefficients of 0.421, 0.278 and
0.399, respectively, which were significant at the 0.05 level according to the t statistics.
Marini et al.
Table 2 shows that obedience in carrying out the teachings of one’s religion, practicing
religious tolerance of others and living in harmony with other religions was correlated with student
religious character with coefficients of 0.355, 0.915 and 1.056, respectively, which were
significant at the 0.05 level based on the t statistics. Fasting during Ramadhan, praying five times
daily, congregational praying and infaq activities had a relationship with obedience in carrying out
the teachings of one’s religion with significant correlation coefficients of 0.445, 0.699, 0.527 and
0.679, respectively, at the 0.05 significance level. Having friends of other religions, assisting
friends of other religions, speaking graciously with friends of other religions and lending money
to needy friends of other religions had correlations with the practice of religious tolerance of others
with significant coefficients of 0.699, 0.771, 0.128 and 0.545, respectively, at the 0.05 significance
level. Living in harmony with other religions was positively associated with studying together and
having respect for, arguing with and lending stationery to friends of other religions, with
significant coefficients of 0.515, 0.711, 0.286 and 0.673, respectively, at the 0.05 significance
level. The structural model test in Table II shows a direct effect of character education in religious
school culture on student religious character with a coefficient of 0.478, which is significant at the
0.05 levels. The structural model is shown in Table 2.
Table 2
Measurement Model Test
Regression Weights: (Group number 1 - Default model)
Estimate S.E. C.R. P Label
SRC <--- CEIRSC 0.089 0.023 3.908 ***
WF <--- CEIRSC 1.000
RC <--- CEIRSC 0.717 0.110 6.518 ***
RS <--- CEIRSC 0.848 0.180 4.712 ***
OCOTTR <--- SRC 1.000
PRTO <--- SRC 8.354 1.764 4.737 ***
LHOR <--- SRC 7.810 1.752 4.458 ***
CER3 <--- WF 1.000
CER2 <--- WF 0.578 0.047 12.243 ***
CER1 <--- WF 0.922 0.079 11.733 ***
CER6 <--- RC 1.000
CER5 <--- RC 1.284 0.216 5.951 ***
CER4 <--- RC 1.090 0.165 6.599 ***
Journal of Social Studies Education Research 2018: 9 (4), 274-294
Estimate S.E. C.R. P Label
CER9 <--- RS 1.000
CER8 <--- RS 0.688 0.204 3.378 ***
CER7 <--- RS 0.863 0.208 4.159 ***
CE1 <--- OCOTTR 1.000
CE2 <--- OCOTTR 3.073 0.420 7.320 ***
CE3 <--- OCOTTR 2.125 0.318 6.682 ***
CE4 <--- OCOTTR 2.332 0.320 7.297 ***
CE5 <--- PRTO 1.000
CE6 <--- PRTO 1.014 0.079 12.895 ***
CE7 <--- PRTO 0.172 0.070 2.444 0.015
CE8 <--- PRTO 0.856 0.087 9.862 ***
CE9 <--- LHOR 1.000
CE10 <--- LHOR 1.068 0.110 9.720 ***
CE11 <--- LHOR 0.646 0.126 5.135 ***
CE12 <--- LHOR 1.152 0.122 9.462 ***
Sources : AMOS Result (2018).
Table 2 (continuous)
Standardized Regression Weights
Estimate
SRC <--- CEIRSC 0.478
WF <--- CEIRSC 0.711
RC <--- CEIRSC 0.971
RS <--- CEIRSC 0.736
OCOTTR <--- SRC 0.355
PRTO <--- SRC 0.915
LHOR <--- SRC 1.056
CER3 <--- WF 0.753
CER2 <--- WF 0.727
CER1 <--- WF 0.671
CER6 <--- RC 0.617
CER5 <--- RC 0.389
CER4 <--- RC 0.448
CER9 <--- RS 0.399
CER8 <--- RS 0.278
CER7 <--- RS 0.421
Marini et al.
Estimate
CE1 <--- OCOTTR 0.445
CE2 <--- OCOTTR 0.699
CE3 <--- OCOTTR 0.527
CE4 <--- OCOTTR 0.679
CE5 <--- PRTO 0.669
CE6 <--- PRTO 0.771
CE7 <--- PRTO 0.128
CE8 <--- PRTO 0.545
CE9 <--- LHOR 0.515
CE10 <--- LHOR 0.711
CE11 <--- LHOR 0.286
CE12 <--- LHOR 0.673
Sources : AMOS Result (2018).
Notes:
CEIRSC = Character education in religious school culture
SRC = Student religious character
WF = Worship facilities
RC = Religious ceremony
RS = Religious symbol
OCOTTR = Obedience in carrying out the teachings of one’s religion
PRTO = Practicing religious tolerance towards others
LHOR = Living in harmony with other religions
CER3 = Availability of a Wudhu site
CER2 = Availability of prayer equipment
CER1 = Availability of Musholla
CER6 = Religious gathering to break the fasting in Ramadhan month
CER5 = Slaughtering Qurban on Idul Adha celebration day
CER4 = Halal Bihalal on Idul Fitri celebration day
CER9 = Wearing Moslem uniforms
CER8 = Listening to religious songs weekly
CER7 = Availability of religious mottos
CE1 = Fasting during Ramadhan
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CE2 = Praying five times daily
CE3 = Congregational praying
CE4 = Infaq activities
CE5 = Having friends of other religions
CE6 = Assisting friends of other religions
CE7 = Speaking graciously with friends of other religions
CE8 = Lending money to needy friends of other religions
CE9 = Studying together with friends of other religions
CE10 = Having respect for friends of other religions
CE11 = Arguing with friends of other religions
CE11 = Lending stationery to friends of other religions
Figure 2. The structural model
Discussions
Table 1 shows that the RMSEA value reached 0.060, which was less than 0.08 and indicated that
the model was already fit. Table 1 showed that the GFI was 0.910, which was a value more than
0 and less than 1 and indicated that the model was fit. The AGFI was 0.886, which was a value
greater than 0.8 and showed that the hypothesized model was a good fit for the data. Table 2 found
that worship facilities, religious ceremonies and religious symbols were positively associated with
character building in religious school culture as exogenous variables with correlation coefficients
of 0.711, 0.971 and 0.736, respectively, which were significant at the 0.05 level according to the t
statistics. Religious ceremonies were most strongly correlated with character building in religious
Marini et al.
school culture, whereas worship facilities have the weakest positive association with character
building. This finding is similar to that of the study of Marini (2017), which claimed that worship
facilities, availability of religious ceremonies and religious symbols promoted character-building
values in religious school culture.
The availability of Musholla, a Wudhu site and prayer equipment in elementary schools had a
positive relationship with worship facilities with correlation coefficients of 0.671, 0.727 and 0.753,
respectively, which were significant at the 0.05 levels based on the t statistics. The observed
variables Halal Bihalal on Idul Fitri celebration day, slaughtering Qurban on Idul Adha day and
religious gathering to break the fasting in Ramadhan month were positively correlated with
religious ceremonies with coefficients of 0.448, 0.389 and 0.617, respectively, which were
significant at the 0.05 level based on the t statistics. The availability of religious mottos, listening
to the religious songs weekly and wearing Moslem uniforms were positively associated with
religious symbols with coefficients of 0.421, 0.278 and 0.399, respectively, which were significant
at the 0.05 level according to the t statistics. In line with the study of Izfanna & Hisyam (2012),
character values were integrated by worship practicing or Islam practical duties and understanding
Akhlaq about what is right and wrong and how to be a good Moslem.
Table 2 showed that obedience in carrying out the teachings of one’s religion, practicing religious
tolerance towards others and living in harmony with other religions was positively correlated with
student religious character with coefficients of 0.355, 0.915 and 1.056, respectively, which were
significant at the 0.05 level based on the t statistics. Living in harmony with other religions had
the strongest positive correlation with student religious character. Similarly, Fahmy, Bachtiar,
Rahim and Malik (2015) stated that attitudes and behaviors of the students obedient to do the
teachings of their religions, student tolerance of others and living in harmony with other religions
described the religious character of students.
Fasting during Ramadhan, praying five times daily, congregational praying and Infaq activities
had positive relationships with obedience in carrying out the teachings of one’s religion with
significant correlation coefficients of 0.445, 0.699, 0.527 and 0.679, respectively, at the 0.05
significance level. Praying five times daily had the strongest positive correlation with obedience
in carrying out the teachings of one’s religion. Having friends of other religions, assisting friends
of other religions, speaking graciously with friends of other religions and lending money to needy
friends of other religions had positive correlations with practicing religious tolerance towards
Journal of Social Studies Education Research 2018: 9 (4), 274-294
others with significant coefficients of 0.699, 0.771, 0.128 and 0.545, respectively, at the 0.05
significance level. Assisting friends of other religions had the strongest positive correlation with
practicing religious tolerance towards others. Living in harmony with other religions was
positively associated with studying together, having respect for, arguing with and lending
stationery to friends of other religions with coefficients of 0.515, 0.711, 0.286 and 0.673,
respectively, which were significant at the 0.05 significance level. Having respect for friends of
other religions had the strongest positive correlation with living in harmony with other religions.
This finding is similar to the finding of the study of Izfanna & Hisyam (2012) and Gusnardi et al.,
(2016) that concluded that character manifestation is achieved through the establishment of Ibadah
or the practical duties of Islam. A direct effect of character education in religious school culture
on student religious character was found with a coefficient 0.478 and significance at the 0.05 level.
This result was in line with the findings of the study of Izfanna & Hisyam (2012), which stated
that the implementation of character education could develop the students’ characters.
Conclusion
An empirical model for the development of student religious character in elementary schools is
proposed by this research. Character education in the context of religious school culture can
encourage student religious character. The availability of worship facilities, religious ceremonies
and religious symbols supports character building in the context of religious school culture. The
worship facilities can be supported by the availability of Musholla, a Wudhu site and prayer
equipment at elementary schools. Halal Bihalal on Idul Fitri celebration day, slaughtering Qurban
on Idul Adha day and a religious gathering to break the fasting in Ramadhan month are indicators
of religious ceremonies. The availability of religious mottos, listening to religious songs weekly
and wearing Moslem uniforms support religious symbols. This research finding is similar to the
finding of the study of Izfanna & Hisyam (2012) and Gusnardi et al., (2016).
Obedience in carrying out the teachings of one’s religion, the practice of religious tolerance
towards others and living in harmony with other religions determine student religious character.
Fasting during Ramadhan, praying five times daily, congregational praying and Infaq activities
describe obedience in carrying out the teachings of one’s religion. Having friends of other
religions, assisting friends of other religions, speaking graciously with friends of other religions
and lending money to needy friends of other religions indicate the practice of religious tolerance
Marini et al.
towards others. Studying together with, having respect for, arguing with and lending stationery to
friends of other religions promote the effectiveness of living in harmony with other religions.
Acknowledgements
This research that has funded this research through the Ministry of Research and Technology
Republic of Indonesia and hopes to contribute practical and contributions to science.
Journal of Social Studies Education Research 2018: 9 (4), 274-294
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