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bibo:abstract "This research examines the education institution of Salafi\r\ncommunity of Ngawi in an attempt to build an early childhood identity\r\nthrough Al-Qur’an-memorization activities. The activities are, in fact,\r\ninterestingly dynamic and complex. Yet, studies of the field are\r\nscarcely available. Therefore, this dissertation aims to analyze the\r\nrelation between Al-Qur’an-memorizing practice of young children\r\nand the self-identity process within the Salafi community of Ngawi.\r\nIn particular, the study examines the followings: (1) the dynamics of\r\nAl-Qur’an-memorizing practice in building an education ecosystem,\r\nin which young children development principle in salaf pedagogy is\r\nnegotiated: (2) the social identification and the pedagogical practice of\r\nAl-Qur’an for young children, and (3) the role of Al-Qur’an\r\nmemorization as a strategic instrument in the children’s identity\r\nthrough social-cognitive mechanism, self-affecacy strengthening, and\r\nsocial integration.\r\nCarried out in two different Salafi community instututions – the\r\nformal education of TKIT An-Nur and the informal one of Pondok\r\nPesantren of Al-Imtiyaz – of Ngawi, this qualitative research applies\r\na multi-cases study design. Informants are selected proposively\r\ncovering the chiefs of the instututions, teachers, and the parents of the\r\npupils from each school; data of the students are obtained through a\r\npassive participatory observation. Three complement-to-each-other\r\nmethods (participative observation, semi-structured in-depth\r\ninterview, and document analysis) are used to collect data. Using a\r\ncluster-based approach, the study splits obtained data into three main\r\nrealms: learning ecosystem, identity formation, and memorization as\r\nstrategic instrument. There is a relevant-to-problem formula concept\r\ncategory in each cluster. The technic of analysis uses a cycle of\r\ncondensation, display, and conclusion drawing.\r\nThe results show that (1) the learning practice of Al-Qur’an\r\nmemorization in Salafi community of Ngawi is not static. An active\r\nnegotiation occurs between the Salaf pedagogy tradition and the principle of early childhood development. The negotiation goes in\r\nthree mechanisms: a medium Islamization (adopting a cntemporary\r\nmethod structure by substituting existing contents for Islamic values);\r\na selection of compatibility (a selective acceptance of a development\r\nprinciple whose values coincides with the creed of salafi); and a\r\nnormative resonance (an organic conformity in a contemporary\r\npractice adopted with traditional references existing within the\r\ncommunity awareness, making the practice acceptable, and not seen\r\nas compromised values). The negotiation appears in two different\r\ninstitution models: TKIT An-Nur runs an institutional negotiation\r\nwhich is standardized and codified, whilst pondok Pesantren Al-\r\nImtiyaz takes an organic cultural one and flow through the communal\r\ntradition of a pesantren; (2) the formation of personal identity of the\r\nyoung children of TKIT An-Nur and pondok Pesantren Al-Imtiyaz has\r\nbeen designed through internalizing the oneness of God, religious\r\npractice habit, and consistant social and symbolic reinforcement.\r\nThese structured efforts reflect in the ecosystem value intensity the\r\ninstitution sets, where Al-Qur’an-memorizing ties the convergence\r\nand integrates social category, identification, and ratio. However, an\r\nintensive single-value consolidation triggers the emergence of identity\r\nvulnerability over social heterogeneity, child’s plural capacity\r\nretardation, and weak self-efficacy due to a family ecosystem\r\nnegligence; (3) Al-Qur’an memorization is a strategic instrument to\r\nbuild up children’s identity within Salafi community. The institutions\r\nhave designed this process by making teachers, parents, and\r\ncommunity modelling a social cognitive mechanism. Self-efficacy is\r\ndesigned for a step-by-step development through an experience of a\r\nstructured memorizing success. An affective orientation towards the\r\nAl-Qur’an started earlier through emotional experience, such as\r\nsecurefeeling, warm relation, and happiness within the memorizing\r\nroutines.\r\nThe family-school-community synergy proves that sustainable\r\nvalue internalization stays firm over time. This study also discovers\r\ntwo different identity-forming patterns. TKIT An-Nur goes with an\r\nadaptable and situational design, while pondok Pesantren Al-Imtiyaz begins with a stronger and more integrated one. From these\r\ndiscoveries, the study bears three conceptual propositions: (1)\r\nAdaptive Conservation is that Salafi community performs an adaptive\r\nconservatism through medium Islamization, compatibility selection,\r\nand normative resonance; (2) Scaffolded Self-Efficacy Development\r\nis that a child’s efficacy is relational and serves as a co-construction\r\nbuilt in multi-levels through the ecosystem synergy of the institution,\r\nfamily, and community; (3) Framework hybridity Constructive-\r\nDirective is the combination between a directive salaf tradition\r\napproach and child-development constructivism which yields two\r\nidentity patterns: adaptable-situational and totality-integrative."^^xsd:string;
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