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bibo:abstract "This dissertation aims to explain the cognition and praxeology of\r\nNon-Arab speakers toward Arabic language learning in Islamic educational\r\ninstitutions. More specifically, the objectives of this study are: (1) to\r\nprovide arguments regarding the ideology of Non-Arab speakers in three\r\nIslamic elementary schools (Madrasah Ibtidaiyah) that becomes a cognitive\r\nfoundation in strengthening the authority of socio-religious organizations\r\nand Arabic language learning; (2) to categorize and analyze the perceptions\r\nof Non-Arab speakers in the three Madrasah Ibtidaiyah toward Arabic\r\nlanguage learning; and (3) to analyze the actions of Non-Arab speakers\r\ntoward Arabic language learning in the three Madrasah Ibtidaiyah, which\r\nrefer to both formal and non-formal learning practices.\r\nThis dissertation employed a qualitative approach using a\r\nmultisite research design. The study was conducted at three Islamic\r\nelementary schools, namely MI Al-Kautsar Durisawo, MI\r\nMuhammadiyah, and MI Tahfizh Al-Furqon, located in Ponorogo. The\r\nresearch focused on two categories of data. First, data concerning the\r\nvarious ideologies of non-Arab speakers within the three madrasahs, which\r\nfunction as cognitive foundations in strengthening the authority of Islamic\r\nsocio-religious organizations and Arabic language learning. Second, data\r\nrelated to the underlying reasons behind the academic actions undertaken\r\nby non-Arab speakers toward Arabic language learning. The research data\r\nsources were obtained from non-Arab speakers and madrasah stakeholders,\r\nincluding teachers, students, vice principals for curriculum affairs,\r\nprincipals, parents, and school committee members. From these sources,\r\nthe researcher collected interview transcripts, which were systematically\r\nanalyzed using ATLAS.ti software. The data collection techniques were\r\nconducted through five stages: in-depth observation, interviews,\r\ndocumentation, and surveys. Meanwhile, the data analysis process was\r\ncarried out through five stages, namely data condensation, data display,\r\nconclusion drawing, and data verification.\r\nThe findings of the study reveal three major points. First, ideology\r\nin the sociological context plays a fundamental role in Arabic language\r\nlearning in the three Madrasah Ibtidaiyah. Ideology functions not merely\r\nas a symbolic identity, but also as a moral foundation, policy guideline, and\r\nspirit underlying every learning practice. MI Al-Kautsar Durisawo reflects\r\nthe Aswaja Nahdlatul Ulama orientation. Ideological reinforcement in the\r\nmadrasa is carried out through pesantren traditions that embody moderate\r\nand inclusive socio-cultural values, as well as through Arabic language\r\ntextbooks. MI Muhammadiyah Ponorogo emphasizes progressive Islam\r\n(tajdīd) through an inclusive approach, including disability services for\r\nstudents, while positioning Arabic as a means of understanding scientific\r\nand religious knowledge openly. Ideological reinforcement is manifested\r\nthrough progressive practices and activities for advancing Islam.\r\nMeanwhile, MI Tahfizh Al-Furqon promotes a Qur’anic orientation that is\r\n\r\npluralistic and contextual. Ideological reinforcement is implemented\r\nthrough learning materials and integrated sharia-based textbooks covering\r\nfiqh, Arabic language, and historical materials. Second, the perceptions of\r\nNon-Arab speakers (stakeholders) toward Arabic language learning in the\r\nthree Madrasah Ibtidaiyah are not limited to cognitive mastery, but also\r\ninvolve the internalization of religious values, ideological reinforcement,\r\nand character building. MI Al-Kautsar Durisawo demonstrates consistency\r\nof perception aligned with pesantren traditions. MI Muhammadiyah\r\nPonorogo shows varied learning experiences that correspond to innovative\r\nand progressive methods, while prioritizing disability services for students.\r\nMeanwhile, MI Tahfizh Al-Furqon perceives Arabic as a support for\r\nQur’anic orientation and as a symbolic identity of being a kaffah Muslim.\r\nThird, the actions of Non-Arab speakers in Arabic language learning across\r\nthe three madrasahs demonstrate active engagement through both formal\r\nand non-formal pathways. Formal learning is consistently implemented to\r\nstrengthen the authority of socio-religious organizations, fulfill academic\r\ndemands, understand religious texts, and improve communication skills.\r\nMeanwhile, non-formal learning supports mastery of the subject matter and\r\nbroadens students’ knowledge. Educators play roles as motivators,\r\nfacilitators, and innovators of learning methods that contribute to\r\nimproving students’ Arabic vocabulary, grammar, and speaking skills."^^xsd:string;
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