Preventing intolerant understandings, attitudes, and behaviors among Generation Z Muslims in public and Islamic schools

This research aims to explore school efforts to enhance resilience against intolerance through school policies. The study builds upon a survey conducted by previous researchers, which revealed that intolerant thoughts, attitudes, and behaviors have influenced Generation Z Muslim students in high schools. This research employs a qualitative method by conducting an in-depth and comprehensive analysis of the phenomena and the meaning of events, social dynamics, attitudes, beliefs, and perceptions of individuals or groups closely related to intolerance in high schools. The phenomena are examined through interviews, observations, and focus group discussions (FGDs). The research findings conclude that schools have implemented various measures to enhance the resilience of the school community members through both internal and external policies. These include school policies and vision, curriculum quality and teaching, leadership and management, culture, student activities, and collaboration with external parties, including the facilitation of extracurricular activities. The research provides recommendations for more comprehensive efforts by developing a model of school policy insertion, both internal and external, that emphasizes tolerance values and prevents violence in schools.


Introduction
This research emphasizes schools' efforts to prevent the infiltration of intolerant and violent understandings, attitudes, and behaviors among Muslim students.Preventing infiltration is considered crucial, as survey results from 2008-2018 have shown that intolerance has become a critical issue among 17-24-year-old Generation Z individuals.The phenomenon of intolerance has increasingly led to radicalism, including a rise in the number of young people involved in violence and terrorism.Educational institutions have now become critical environments for the dissemination of radical ideologies.Muslim students in seven leading state universities have been significantly exposed to radical groups 1 .A national survey conducted by Pusat Pengkajian Islam dan Masyarakat (PPIM, 2018) on the religious attitudes of Muslim students and teachers/lecturers at universities in Indonesia by CONVEY (Countering Violent Extremism for Youth) showed that students tend to be more intolerant towards different Muslim groups (51.1%) compared to other religions (34.3%).Their tendency toward mostly intolerant attitudes is deeply concerning, as it has the potential to lead to radical actions 2 .
This research complements previous education-based studies, which are beneficial for schools in shaping policies related to efforts to enhance school resilience against intolerance and violence.Acts of violence do not manifest abruptly but progress through stages of changes in understanding, attitudes, and intolerant behaviors, ultimately leading to radicalism and extremism.Intolerant attitudes, radicalism, and extremism are recognized as the fundamental drivers of acts of terrorism 3 .Other research studies highlights the prevalence of religious intolerance and extremism in Southeast Asia, particularly in Myanmar and Indonesia 4 .In Indonesia, post-reform, there has been a noticeable increase in religious intolerance and the upsurge of Islamic conservatism, coupled with the role of Islamic organizations in propagating religious intolerance 5 .Meanwhile, there exist regional policies that conflict with the concept of tolerance, such as uniform regulations mandating hijabs and Muslim attire in public schools, which have the potential to generate conflicts that may erode long standing harmony 6 .
Studies on religious intolerance, grounded in religious principles, perceive the religious practices of other communities as errors that require elimination through specific actions 7 .Conversely, research on religious tolerance regards it as an attitude of acceptance towards differences in religion and beliefs, without seeking to curtail the rights of other religious communities to hold, express, and voice their beliefs.This perspective aligns with one of the Islamic teachings known as Wasatiyyah Islam.This teaching is characterized by a value of moderation in Islam, underscoring principles of justice, balance, and tolerance8 .
Other studies have indicated that intolerance often manifests in the realms of religion and morality even at a young age, such as assigning blame and harboring resentment toward the religion of a friend who differs or refuses to d befriend someone who is different from oneself.Positive parenting approaches have been shown to mitigate intolerance in preschoolers 9 .There are ongoing efforts to examine the discourses employed by young Muslim prospective teachers to comprehend religious tolerance within the contemporary Indonesian context, which is currently navigating the history of moderate Islam alongside a surge in conservatism 10 .In the context of religious tolerance, it entails responding to a set of beliefs, practices, or attributes that were initially considered deviant or rejectable with disapproval.but refraining from the use of violence or coercion 11 .
In terms of some efforts to prevent intolerance and radicalism in the Indonesian school system, research conducted by Muhammad Abdullah Darraz in several cities has provided a general portrait of the importance of internal role of schools, both regarding policies, programs and the role of school actors in early intervention related to intolerance and radicalism.
According to Darraz, to erode radical views and intolerance among students, school institutions need to instill and familiarize students with the reality of diversity.Internal school policies must strive to fulfill the principles of recognition, representation and redistribution for all school members12 .
The research method employed was qualitative, to explain and analyze the meaning of individual or group phenomena, events, social dynamics, attitudes, beliefs, and perceptions related to intolerance and its prevention in the school environment.Data collection was conducted in two high schools (public and Islamic school or Islamic private school) in Cianjur and Garut Regencies, West Java Province.The majority of Muslim students attended the public schools, with nearly 100% of students being Muslim, while all students in Islamic private national schools were Muslim.
In Indonesia, public schools are schools run by the government using a general curriculum prepared under the ministry of education and culture.Meanwhile, Islamic private schools have specificity in their curriculum related to deepening the learning of Islamic teachings originating from al-Quran.In its educational system, Islamic schools are derived from Islamic epistemology which originates from the revelation of the al-Quran and Sunnah13 .Apart from that, in Islamic schools, the importance of teaching religious knowledge, and integrating worship (prayer) and learning in daily schedule is emphasized 14  This article is expected to serve as an aspiration for schools to create policies aimed at enhancing school resilience against the infiltration of intolerance and violence.E xamples of these policies include internalizing tolerance values through internal and external policies, integrating them into teaching and extracurricular activities.These policies are efforts to prevent the spread of intolerant ideas, attitudes, and behaviors within the school environment.Best practices in prevention efforts that schools have implemented include policies in the formulation of vision, mission, and curriculum documents, all activities within the school environment, fostering a culture of tolerance among school members in the daily life, flagraising ceremonies, integrating tolerance values into learning activities, and extracurricular activities.Furthermore, this article can serve as a reference for education stakeholders and practitioners to develop a curriculum that promotes tolerance in the context of diversity.The researchers acknowledge certain limitations, such as the challenge of involving a larger number of students and teachers due to ethical clearance requirements.

Enhancing school resilience against violence and intolerance through policies
Firstly, schools have made various efforts to enhance school resilience against violence and intolerance through both internal and external school policies and programs.The initial internal effort involves instilling, strengthening, and forming a national identity by conducting flag-raising ceremonies every Monday, commemorating Indonesia's Independence Day, and observing national holidays.Schools believe that these efforts can deter and prevent the infiltration of intolerant thoughts, attitude, and behaviors since students develop an awareness of the importance of tolerance and cultivate a love for their homeland.This belief aligns with research findings 15 concluding that the observance of national ceremonies with wisdom, adherence to behavioral and dress codes, and the singing of the national anthem are believed to shape national identity and instill attitudes and values of patriotism.These efforts are also in accordance with the Ministry of Education and Culture Regulation Number 22/2018 on Flag-Raising Ceremonies in Schools, which states that school ceremonies aim to foster nationalism 16 .
Although the national identity, diversity, order, discipline, cooperation, and responsibility are emphasized through the mandatory Monday flagraising ceremony attended by the entire school community, there is still a phenomenon where some teachers and students are reluctant to participate since they believe that during the flag-raising ceremony, they must show 15 Gordana Uzelac, "National ceremonies: The pursuit of authenticity", Ethnic and Racial Studies, Volume 33, Number 10 (2010) respect to the flag and sing the national anthem, Indonesia Raya.For them, this is seen as conflicting with their religious beliefs, particularly within the context of Islam, as they consider it contrary to their faith.In fact, some Islamic education teachers prohibit flag-raising ceremonies and exhibit intolerance, both towards other religions and fellow believers.They also view students who share their religion but still participate in the ceremony as misguided and polytheistic17 .This phenomenon did not occur in the schools where our research was conducted.Based on observations, all students and teachers from grades X, XI, and XII attended the ceremony, sang the national anthem, and showed respect for the Red and White flag.According to interviews with teachers and students, there were no refusals to participate in the ceremony.These findings demonstrate that raising awareness about the essence and importance of the ceremony among the school community is an effective way to enhance school resilience against the infiltration of intolerant ideas, attitudes, and behaviors.
Secondly, with regards to the integration of tolerance values into the school's vision, mission, and objectives, such as faith, piety, noble character, tolerance, national unity, national values, literacy strengthening, 21 st -century competencies, and character development, these values are manifested through actions like prayer and the recitation of short verses from Al-Quran and the Beautiful Names of Allah before the start of lessons; conducting joint Dhuha prayers periodically each month; commemorating religious holidays; performing congregational prayers, including Friday prayers and enhancing the role of female students; engaging in social activities; participating in animal sacrifice during religious festivals; establishing literacy corners; fostering collaboration; and promoting critical thinking in learning.The school believes that these practices can raise students' awareness of the importance of respecting differences and fostering tolerance in creating a peaceful school environment.This belief aligns with research findings that tolerance education should be approached holistically (a whole-school approach), starting from school policies and vision, curriculum quality and teaching, leadership and management, culture, student activities, and collaboration with the wider community, including sports activities. 18hirdly, the integration of tolerance values into education by implementing character education, including religious values, tolerance, nationalism, love for peace, and social concern based on Presidential Regulation Number 87/201719 .These values take the form of topics or contents that are integrated into the curriculum, both directly and indirectly.All teachers in the four schools in Garut and Cianjur have made efforts to integrate these values into the subjects they teach.Religious Education is a compulsory subject that contains values of tolerance, nationalism, and peace, as outlined in the Merdeka Curriculum Standards (Regulation of Minister of Education and Culture Number 7/2022) 20 .Therefore, the role of Religious Education is crucial in preventing the infiltration of intolerant ideas, attitudes, and behaviors by nurturing values of mutual understanding and interdependence, as well as participating in the development of peace and harmony in a global context supported by theological insights 21 .
Fourthly, the integration of values related to exemplary behavior and the cultivation of smiles, greetings, politeness, and courtesy (5S).The cultivation of 5S is an indicator of nationalism and religious attitudes 22 .Studies in Japan on the cultivation of politeness can demonstrate kindness, empathy, and behavior oriented towards others. 23During the researchers' one-week interaction at the school: 1) The duty teachers were present very early to welcome students and fellow teachers, exchanging smiles and greetings of "good morning" with a namaste salute while bowing their heads; 2) On Mondays, the flag-raising ceremony was conducted with order and discipline; 3) When teachers entered the classroom, they greeted students with a smile; 4) Every day, when leaving, students shook hands with teachers; 5) Always knocking on doors and greeting when entering a room; 6) Students bowed when passing by guests and teachers; and 7) Teachers reprimanded students for their mistakes and rewarded students who displayed commendable behavior.
Fifthly, the schools provide students with the opportunity to evaluate teachers during their lessons.Studies on teacher evaluations by students can reveal the preparedness of teachers, their knowledge, pedagogy, and classroom management.The results of evaluations help teachers reflect on their teaching to create a student-preferred learning environment 24 .At the school, to maximize efforts in preventing intolerance, students also based religious education: An alternative for contemporary Indonesia", British Journal of Religious Education, Volume 29, Number 1 (2007).https://doi.org/10.1080/01416200601037478. observe the attitudes and behaviors of teachers that may potentially lead to intolerance and violence.The evaluation results are reported in writing to the guidance and counseling teachers for further action in collaboration with the school, including clarification, counseling, and other relevant efforts.Research findings indicate that based on student evaluations of teachers, there was no indication of teachers having intolerant thoughts, attitudes, or behaviors, let alone intolerance that leads to violence.Practices of intolerance that lead to both physical and non-physical violence, as feared 25 , such as a teacher rejecting the identity, culture, experiences, and/ or intellectual creativity of students, were not found in the schools.
Sixthly, the issue of bullying, whether it is physical or verbal violence, is a serious problem experienced by students in schools.Research results indicate that bullying has emotional, physical, and health impacts and affects the academic performance of victims 26 .In the school, the antibullying symbolization is carried out through banners inviting all students to sign as evidence of their commitment to anti-bullying.Additionally, students are given the role of taking a personal persuasive approach when cases of bullying are identified.In teaching, teachers strive to implement active learning that engages students, enhances collaboration, creates a conducive learning environment, fosters creative learning, utilizes dynamic classroom arrangements, and employs teaching styles that make students happy and comfortable.According to Dwiningrum, these teaching practices can prevent intolerant behaviors that lead to bullying 27 . 25 Seventhly, an equally important effort in enhancing school resilience against intolerance is the environmental factor.The school environment can serve as both a risk factor and a defense against intolerance among Generation Z students.The school's efforts to enhance resilience are based on principles of justice, equality, school care, mutual respect, and cooperation, creating a process, atmosphere, environment, and a school ecosystem that promotes tolerance.These findings align with the research conducted by David et al., which concluded that resilience against extremism violence in schools can be nurtured primarily by creating a school that is tolerant and characterized by an egalitarian environment 28 .Regarding the principle of justice in educational management or curriculum, it should apply the tripartite social justice principles, namely recognition, redistribution, and representation 29 .
In terms of recognition, the school's governing structure accommodates a balance of gender and different primordial backgrounds, even though almost all members are of the Islamic faith and the gender composition is predominantly female.All students have equal rights to access educational services, including religious education in accordance with their religion and beliefs.Even though there are only two Christian students in Garut, they are still accommodated to receive religious education services.The school accommodates student council (OSIS) activities to commemorate religious holidays, extends greetings for celebrations of all religions, and organizes competitions/poster-making programs for religious holidays.As for redistribution, the school provides facilities and funding for programs for all students equally without discriminating against students from different backgrounds.The school also acknowledges and appreciates teachers and students who excel, regardless of their diverse backgrounds.Lastly, representation involves the participation of school community members in the decision-making process within a specific community.The succession mechanism for student organization leadership is carried out democratically through representative elections.
External efforts encompass the involvement of alumni as external parties who can serve as entry points for intolerant thoughts, attitudes, and behaviors.Entering higher education and expanding students' knowledge and skills are among the goals of high school education. 30The school engages alumni who have been accepted into public universities (PTN) to provide motivation and academic guidance for PTN. 31 To prevent the potential entry of intolerance through this program, the school is very selective regarding the backgrounds of alumni's involvement in prohibited religious organizations.Given Garut's historical connection to right-wing radicalism issues and the strengthening of militant Islamist ideologies 32 , this is something that needs to be carefully considered.The same goes for Cianjur, which has an Islamization of law program conducted by the Islamic Reformist Movement (GARIS) and its tendency towards intolerant behavior towards other groups since its inception in the early 2001 33 .
Another external party that enters the school is the extracurricular advisors.Studies on extracurricular activities can strengthen interactions among students, teamwork, conflict management, leadership skills, and the development of student tolerance beyond the classroom 34 .An integrative literature review in South Korea suggests that extracurricular activities can enhance emotional and physical health, academic growth, career development, and psychological experiences through pro-social activities, performance, and teamwork in sports 35 .In China, extracurricular activities after school, such as arts, sports, and music, influence students' academic performance.Key findings include the social relationships of students in school, including supportive friendships and teacher praise, being positively related to academic achievement 36 .Extracurricular activities in the school include Scouts, teenage research, sports achievements, the Junior Red Cross, English Club, and the Youth Mosque Association (IRMA) or Islamic Spirituality (ROHIS).

Internalization of tolerance values through lesson
Through the Islamic Religious Study class in Grade X, the internalization of democracy and diversity values is implemented through learning Surah Ali Imran verse 159.The objective of this learning is for students to demonstrate and practice democratic values and respect diversity in their daily lives.In the core activity, the teacher asks students to read and interpret Surah Ali Imran verse 156, inquire about the meaning of democracy and diversity, discuss when democracy and diversity often appear, and identify the values of democracy and diversity found in the verse.At the end of the lesson, the teacher asks students to summarize the meaning of democracy and diversity and how show to practice them in everyday life.The students' conclusion is that in daily life, we should forgive each other, engage in discussions to reach consensus, and accept and respect differences.This activity aligns with the views and practices of teachers and students in pesantren (Islamic boarding schools) in Java, who believe that the hadiths regarding interfaith relations should be understood as an obligation to be fair to one's own faith, in which one should believe in the truth of their faith while keeping tolerant of other religions 37 .
The Pancasila and Citizenship Education (PPKn) subject directly fosters values of tolerance.Through reflection on learning experiences and case studies about intolerant groups, students can undergo a process of tolerance 38 .Tolerant behavior nurtures strong nationalism and a love for the homeland, serving as the foundation for developing the Pancasila concept for students 39 .Learning in the Indonesian Language subject can also cultivate religious character, nationalism, independence, cooperation, and integrity 40 .Meanwhile, through the Social Studies subject, especially Indonesian History, there is a conscious effort to shape character with an understanding, knowledge, and attitude of love and defense for the country, as well as an appreciation for language, culture, and the integrity of the nation 41 .Both in Garut and Cianjur, all teachers understand how to integrate these value components.
Citizenship Education, from 2000, amidst the era of Religious Radicalism, has placed Pancasila at the forefront to address the challenges of a national identity crisis, religious intolerance, conflicts, and corruption, all aimed at ensuring the future of democracy 42 .In various schools, the integration of tolerance values aims to foster nationalism.Within teaching and learning activities, students are divided into five groups, with each group assigned the task of researching the application of Pancasila values on social media and the opportunities and challenges related to these values, particularly in terms of tolerance.Additionally, students are asked to identify instances of tolerance in religious practices both at school and in their family and residential environments.Based on the presentations of each group, it is evident that students should assume a pioneering role in both their school and family and residential environments when it comes to applying tolerance values.
The integration of tolerance values into the Indonesian language subject is achieved through the use of anecdotal texts, which are stories or narratives that contain humor and critique errors in the practice of values in everyday life.R eading anecdotal texts found in textbooks expose students to various anti-intolerance values, including humility, respect for others, consensus decision-making, and refraining from insulting others.The integration of anti-intolerance values into the Indonesian language subject can be most effectively accomplished through reading, speaking, writing, and listening to various texts.Moreover, the texts used are factual and contextual, making them highly suitable for the integration of antiintolerance values into daily life.In other schools in Bangka Belitung, as per research findings, the integration of values education into Indonesian language learning is carried out by incorporating specific topics into values education through drama or role-play 43 .
In addition to integrating tolerance values into subjects, as exemplified earlier, integration is also carried out through cross-curricular projects known as the Strengthening Pancasila Student Profile Project (P5).In this activity, students are given the opportunity to explore significant themes or issues such as climate change, anti-radicalism, mental health, culture, entrepreneurship, technology, and democratic life.This allows them to take concrete actions to address these issues in accordance with their learning stages and needs 44 .One of the P5 topics is "I and You, We Are the Same."This topic was chosen as an initiative to prevent intolerance and bullying in daily life within the school environment.The project is designed by the school to instill dimensions of faith, devotion to the One and Only God, noble character, critical thinking, and creativity.It involves various action activities, including getting acquainted with the community and conducting investigations, raising awareness about bullying, selecting change agents, creating anti-bullying posters and videos, and launching poster campaigns on social media.

Strengthening tolerance through extracurricular activities
ROHIS (Islamic Spirituality) or IRMA (Youth Mosque Association) is an Islamic religious extracurricular activity designed to nurture students' spiritual awareness in accordance with Islamic values.Studies on ROHIS that actively involve non-Islamic organizations in collaborative activities, promoting understanding and acceptance among diverse religious groups, serve as sources of inspiration and foster unity and tolerance 45 .ROHIS in Cianjur focuses on the study, deepening, and strengthening of Islamic teachings that are not extensively covered in regular classes 46 .Activities within ROHIS include the study of verses from the Quran and regular religious gatherings.The promotion of tolerance in these activities is evident through Quranic verses that elucidate the concept of tolerance, along with its limitations.Another ROHIS activity that encourages tolerance is the celebration of Eid al-Adha.The management of sacrificial animal meat involves the participation of both Muslim and non-Muslim students, and the meat is distributed to non-Muslim students as well.
Meanwhile, IRMA in Garut aims at instilling religious values and putting into practice the Islamic teachings that students have learned in their classroom studies.IRMA operates as a community within the mosque, serving as a protective shield for teenagers to deter them from engaging in criminal activities and delinquency 47 .The objectives of IRMA encompass encouraging other teenagers to participate in congregational prayers, seeking knowledge (tholabul ilmi), steering clear of deviant behaviors, and displaying good manners 48 .This program incorporates activities that foster tolerance among students and promote unity in diversity.These activities include quizzes, basic leadership training, speech competitions, religious retreats, Dhuha prayers, Friday prayers, hygiene initiatives on Fridays, and activities specifically designed for young women.
Another extracurricular activity that all students are required to participate in is scouting.Scouting, as an extracurricular activity, plays a pivotal role in shaping students' character, complementing their classroom learning with attitudes and skills that promote noble character values.These values encompass religiosity, honesty, discipline, democracy, social awareness, environmental consciousness, tolerance, consensusbuilding, mutual cooperation, effective communication, and respect for diversity 49 .Research has demonstrated that involvement in scouting activities, such as community service projects, team-building exercises, and environmental initiatives, can enhance empathy, compassion, and a sense of responsibility towards others 50 .Scouting in schools can positively influence the development of tolerant, cooperative, and nationalistic character traits, often through weekend camping activities.Additionally, another extracurricular activity aimed at fostering tolerance is the Junior Red Cross (PMR).The key aspect of PMR that promotes tolerance is its social service activities, including visits to the communities surrounding the school to provide assistance and enhance environmental hygiene.Each of PMR members is required to offer first aid to all school community members.

Conclusion
Every school adopts a distinct approach to preventing the infiltration of intolerant beliefs, attitudes, and behaviors.Despite prior exposure to radical ideologies propagated by proscribed religious organizations in the region, schools have effectively bolstered the resilience of their communities against intolerance and violence.They have implemented a range of exemplary practices, encompassing internal and external policies, as well as instructional and extracurricular initiatives.The pivotal role played by school counselors (Guidance and Counseling teachers) is evident in supervising the activities of both teachers and students.While school policies have been put into action, the researcher's observations have revealed potential vulnerabilities when schools engage external individuals as extracurricular instructors.It is strongly recommended that external parties be accompanied by teachers.One school has discontinued the use of external personnel in extracurricular activities, and religious speakers are now sourced from within the school itself.Although the strategic integration of tolerance values into teaching is paramount for preventing infiltration, it primarily remains grounded in written documentation.In practice, there is still a need for collective awareness and mutual reminders.The assessment of teachers by students during the teaching process is effectively conducted, although a few students may hesitate to express west java".Al-Jami'ah, Volume 54, Number 2 (2016), 393-425.https://doi.org/10.14421/ajis.2016.542.393-425.34 Fakhretdinova, G., Dulalaeva, L., & Tsareva, E., "Extracurricular activities in engineering college and its impact on students' tolerance formation", Advances in Intelligent Systems and Computing, 1134 AISC, 2020.https://doi.org/10.1007/978-3-030-40274-7_15,35 Seijin Kim, Hyeyoon Jeong, Hyena Cho, & Jihye Yu, "Extracurricular activities in medical education: an integrative literature review", BMC Medical Education, Volume 23, Number 1 (2023).https://doi.org/10.1186/s12909-023-04245-w. 36Minda Tan, Liangliang Cai, & Katerina Bodovski, "An active investment in cultural capital: structured extracurricular activities and educational success in China", Journal of Youth Studies, Volume 25, Number 8 (2022), 1072-1087.https://doi.org/10.1080/13676261.2021.1939284 , 1718-1736.https://doi.org/10.1080/01419871003703243.
16 Regulation of the Minister of Education and Culture of the Republic of Indonesia Number 22 of 2018 concerning Guidelines for Flag Ceremonies in Schools.