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Institut Agama Islam Negeri Salatiga Officially Established Following Institutional Transformation

 

Institut Agama Islam Negeri Salatiga (IAIN)  Salatiga has officially changed its status to Universitas Islam Negeri Salatiga (UIN) Salatiga following the issuance of Presidential Regulation of the Republic of Indonesia Number 88 of 2022 on June 8, 2022. The transformation marks a significant milestone in the institution’s development and reflects its long-standing aspiration to become a State Islamic University.

Rector Zakiyuddin Baidhawy stated that the issuance of the regulation represents the fulfillment of a major goal shared by the entire academic community. He emphasized that the transition from an institute to a university is not only a structural change but also a strategic step toward achieving broader academic excellence in science, technology, and the arts. He described the transformation as a blessing and the result of three years of dedicated effort by the university’s stakeholders.

The newly established UIN Salatiga upholds the vision of becoming a “Green Wasathiyah Campus,” aiming to promote environmental sustainability and moderate Islamic values. The university seeks to integrate ecological awareness with the principles of wasathiyah (moderation) to foster a harmonious and inclusive academic environment.

Former STAIN Salatiga Chair (2010–2014), Imam Sutomo, noted that the transformation also carries a social responsibility to maintain solidarity and tolerance in Salatiga, a city recognized for its religious harmony. He highlighted the important role of religious-based higher education institutions in preserving the city’s reputation as one of Indonesia’s most tolerant cities.

Currently, UIN Salatiga offers 24 undergraduate programs across five faculties, including one international class program. The university also provides five master’s (S2) programs and one doctoral (S3) program. A total of 4,846 prospective students applied through the SPAN-PTKIN admission track, while entrance examinations for the UM-PTKIN pathway were scheduled for June 14–15, 2022, with independent admissions open until July 10, 2022.

Source of the news: Resmi! IAIN Salatiga Berubah Nama Menjadi UIN Salatiga

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Announcement: Moving to new blog

Dear Readers,

Karena satu dan dua hal. Untuk sementara dan selanjutnya Blog Pakfaizal.com yang aslinya http://pakfay.blogspot.com  pindah ke alamat baru https://pakfayblog.blogspot.com/. Jika sudah banyak pengunjung di new blog domain Pakfaizal.com akan di-redirect URL ke alamat blog yang baru. 

Demikian terima kasih.

Belief Strength and Pedagogical Strategies in Integrating Islamic Values in ELT: A Comparative Study of Secular and Islamic Institutions in Indonesia

Belief Strength and Pedagogical Strategies in Integrating Islamic Values in ELT: A Comparative Study of Secular and Islamic Institutions in Indonesia

Nadira Syifa Azzahro1, Faizal Risdianto2

1The English Language Teaching Master's Program (TBI), Postgraduate Program (PPs), Universitas Islam Negeri Salatiga, Jl. Tentara Pelajar No. 2, Mangunsari, Sidomukti District, Salatiga City, Central Java Indonesia, 50721

2The English Education Undergraduate Program (TBI), Gedung K.H. Ahmad Dahlan, Jl. Lkr. Sel. Salatiga No.Km. 2, Pulutan, Kec. Sidorejo, Kota Salatiga, Jawa Tengah, Indonesia, 50716

Email: faizalrisdianto@uinsalatiga.ac.id

ABSTRACT

This study explores how educators in Islamic and secular institutions in Indonesia differ in their beliefs and strategies for integrating Islamic values into English Language Teaching (ELT). Educators in Islamic schools, pesantren, and Islamic universities show very strong confidence, viewing integration as both a religious duty and a pedagogical requirement. In contrast, teachers in secular schools and universities maintain moderately strong but cautious beliefs due to the demands of neutrality and inclusivity in multireligious classrooms. Implementation practices also diverge sharply. Islamic institutions apply explicit strategies—such as Qur’anic readings, hadith-based vocabulary lessons, ILRP materials, and prayer routines—leading to short-term increases in religious motivation and long-term reinforcement of Islamic identity. Secular institutions use more implicit or universal-value approaches, including honesty-based writing tasks, ethical discussions, and tolerance-related themes, which foster social–moral development and multicultural identity formation. These differences reflect deeper institutional orientations and offer important implications for inclusive ELT curriculum and teacher training.

Keywords: Islamic values integration; English Language Teaching; secular vs. Islamic institutions; teacher beliefs; pedagogical strategies

SOURCE: Belief Strength and Pedagogical Strategies in Integrating Islamic Values in ELT: A Comparative Study of Secular and Islamic Institutions in Indonesia | Journal of Linguistics, Culture and Communication

Azzahro, N. S., & Risdianto, F. (2026). Belief Strength and Pedagogical Strategies in Integrating Islamic Values in ELT: A Comparative Study of Secular and Islamic Institutions in Indonesia. Journal of Linguistics, Culture and Communication, 3(2), 430–446. https://doi.org/10.61320/jolcc.v3i2.430-446

🎓 The Jokowi Diploma Drama

 This is a short summary of this link URL: https://en.wikipedia.org/wiki/Joko_Widodo_university_diploma_controversy

🎓 The Jokowi Diploma Drama started very quietly, like a shy cat in 2014. Jokowi joined the election, and suddenly some people whispered, “Hmm… where is his diploma?” Nobody shouted. Nobody ran. Just whisper, whisper, whisper. It was a small noise, like a mosquito that is annoying but easy to ignore.

In 2015, the whisper learned how to talk. A politician said, “Please show the diplomas to the public.” The drama was still polite and calm. No angry faces yet. People said it was to stop fake diplomas, not to start a fight. The stove was on, but the water was not boiling yet.

In 2019, things became spicy. One man said Jokowi’s school diplomas were fake. Police quickly said, “Nope. That is fake news.” The man was arrested, and the school principal came like a teacher in class and said, “Yes, Jokowi studied here. Yes, he graduated. End of story.” Drama level: wrong answer, sit down.

In 2020 and 2022, the internet took over. Facebook & Social media users became detectives, comparing signatures and fonts like CSI: Diploma Edition. Then in 2022, someone went to court and shouted, “The diplomas are fake!” The court asked, “Where is the proof?” Silence. The case crashed hard. UGM said calmly, “He graduated in 1985. The diploma is real. Please go home.”

In 2025, the drama returned for one last episode. A YouTube video talked about fonts, protesters visited campus and Jokowi’s house, and everyone asked the same old question again. Finally, police checked everything carefully and said, “Relax. The diploma is real. Case closed.” Mic drop. Curtain down. Same story, many seasons — but the ending stayed the same 😄📺

Berapa Jumlah bahasa di dunia ini?

Jumlah bahasa di dunia
Berdasarkan rujukan linguistik internasional yang paling banyak digunakan (misalnya Ethnologue), saat ini terdapat sekitar 7.100–7.200 bahasa yang masih hidup di dunia. Jumlah ini dinamis, karena:

• Ada bahasa yang punah setiap tahun,

• Ada pula bahasa yang diklasifikasikan ulang (dialek menjadi bahasa, atau sebaliknya).

TOP 50

Daftar 50 Bahasa Utama Dunia (Urut Alfabet)

Kisah Perjuangan Nabi Musa A.S. dan Relevansinya dengan Zaman Modern

 Kisah Perjuangan Nabi Musa A.S. dan Relevansinya dengan Zaman Modern

Nabi Musa A.S. lahir pada masa kekuasaan Fir’aun yang sangat zalim, ketika bayi-bayi laki-laki Bani Israil dibunuh karena ramalan bahwa seorang anak dari kaum tertindas itu akan menjadi sebab runtuhnya kekuasaan Fir’aun. Sebenarnya mimpi buruk itu adalah peringatan dari Allah SWT agar Fir'aun tidak berbuat aniaya.

Atas wahyu Allah, ibu Musa A.S menyusui dan merawatnya dengan penuh keimanan, lalu menghanyutkannya ke Sungai Nil atas perintah Allah SWT (QS Al Qashas ayat 7). Hal ini demi keselamatannya. Takdir Allah mengantarkan bayi Musa A.S justru ke istana Fir’aun, musuh terbesar Bani Israil. Fir’aun menyadari ancaman di balik bayi itu, namun ia tidak mampu menolak keteguhan istrinya, Asiyah, yang melarang Musa dibunuh. Sejak awal, Allah telah memperlihatkan bahwa kekuasaan sebesar apa pun tidak mampu melawan rencana-Nya.

Nabi Musa A.S tumbuh besar di lingkungan istana, menikmati pendidikan dan perlindungan penguasa yang kelak akan ia lawan. Namun jiwanya tetap berpihak pada kaum tertindas. Pada usia sekitar 18 tahun, sebuah peristiwa menjadi titik balik: Musa melihat pertikaian antara seorang Qibthi (kaum Fir’aun) dan seorang Bani Israil. Musa bermaksud melerai dengan satu pukulan, tetapi pukulan itu menyebabkan orang Qibthi meninggal dunia. 

Journal of Pragmatics Research (JoPR)

Journal of Pragmatics Research (JoPR), E-ISSN: 2656-8020
Journal of Pragmatics Research (JoPR), E-ISSN: 2656-8020, is published by Universitas Islam Negeri (UIN) Salatiga, Indonesia. It is a forum published every April and October and aimed at developing all aspects of scholarly theories and research on pragmatics, Pragma-linguistics, Discourse Analysis, Sociolinguistics, and socio-pragmatics within the Indonesian context of political and socio-cultural elements. Authors may send the manuscript of these topics in English or Bahasa Indonesia. This Journal has been accredited by the Indonesian Ministry of Research, Technology, and Higher Education of the Republic of Indonesia in SINTA 3 since 2024. The recognition was published in the Director Decree (SK No. 177/E/KPT/2024), effective until 2028. Intending to improve the journal's quality since 28th October 2022, this journal has officially cooperated with INaPrA ( Indonesian Pragmatics Association). See The MoU Manuscript.
IMPORTANT NOTE:
1. The Editor makes no PDF of LoA (Letter of Acceptance). LoA is issued solely as an accepted paper notification via the official E-mail of the Journal of Pragmatics Research: jopr@uinsalatiga.ac.id.
2. The Editor has the right to ask the contributors to omit, reformulate, or reword their manuscripts or any part thereof in a manner that conforms to the publication policy.
3. THERE IS NO affiliation, Association, or endorsement between Elsevier's Journal of Pragmatics and UIN Salatiga's Journal of Pragmatics Research (JoPR).

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