Content area
This conceptual study addresses the pressing character education crisis in Indonesia, characterised by increasing violence, bullying, and antisocial behaviour in schools and rapid technological advancements that have reduced children's physical activity and social interactions, contributing to deteriorating character traits. This research identifies a gap in effectively integrating moral education with modern technology in early childhood education (PAUD). To bridge this gap, the study advocates integrating Islamic values and local wisdom into the PAUD curriculum to create a digital Islamic character education based on local wisdom. Drawing on the theories of Kohlberg's stages of moral development, Gilligan's ethics of care, and Lickona's educating for character, the researchers conceptualised the model with the values that PAUD's character education programmes aim to nurture as the foundation. In connecting each value to align with the Islamic characteristics and local wisdom expressions, the researchers used Vygotsky's zone of proximal development theory and principles of play-based learning to design and recommend the digital content, activities and digital tools teachers can use to nurture these values. Early Islamic character formation is crucial in a Muslim-majority context, fostering virtues such as honesty, humility, respect, and love. Likewise, incorporating local wisdom into educational curricula helps instil pride in cultural heritage and promotes social values like solidarity and co-operation. The novelty of this study lies in its proposal of a digital learning model that integrates information and communication technology (ICT), Islamic values, and local wisdom. This comprehensive framework addresses the character education crisis by providing engaging, interactive, and culturally relevant education. Expected outcomes include improved character development, stronger cultural identity, and better overall learning outcomes for young children in Pekanbaru and beyond.
Abstract
This conceptual study addresses the pressing character education crisis in Indonesia, characterised by increasing violence, bullying, and antisocial behaviour in schools and rapid technological advancements that have reduced children's physical activity and social interactions, contributing to deteriorating character traits. This research identifies a gap in effectively integrating moral education with modern technology in early childhood education (PAUD). To bridge this gap, the study advocates integrating Islamic values and local wisdom into the PAUD curriculum to create a digital Islamic character education based on local wisdom. Drawing on the theories of Kohlberg's stages of moral development, Gilligan's ethics of care, and Lickona's educating for character, the researchers conceptualised the model with the values that PAUD's character education programmes aim to nurture as the foundation. In connecting each value to align with the Islamic characteristics and local wisdom expressions, the researchers used Vygotsky's zone of proximal development theory and principles of play-based learning to design and recommend the digital content, activities and digital tools teachers can use to nurture these values. Early Islamic character formation is crucial in a Muslim-majority context, fostering virtues such as honesty, humility, respect, and love. Likewise, incorporating local wisdom into educational curricula helps instil pride in cultural heritage and promotes social values like solidarity and co-operation. The novelty of this study lies in its proposal of a digital learning model that integrates information and communication technology (ICT), Islamic values, and local wisdom. This comprehensive framework addresses the character education crisis by providing engaging, interactive, and culturally relevant education. Expected outcomes include improved character development, stronger cultural identity, and better overall learning outcomes for young children in Pekanbaru and beyond.
Keywords: Character crisis, character education, digital, Islamic character, local wisdom, ICT, values
1. Introduction
Modern civilisation requires its citizens to be educated to become "good" citizens, and educational institutions are one of the most important elements in building a society with noble morals. However, much like the seemingly age-old problem of "educational crisis", where schools almost always fall short of effectively producing a particular learning outcome, there is also a seemingly worsening problem of "character education crisis", where schools persist in failing at teaching a good number of students to behave. Violence, bullying and antisocial behaviour, while typical among humans, seem to have reached epidemic proportions in schools in multiple countries (Dinic & Sokolovska, 2024; Ogunfowokan et al., 2024). Indonesia, in particular, is seeing increasing media coverage and research driven by worries about the younger generation's attitude, which is often said to have lost touch with society's manners or cultural values (Kistoro et al., 2024). Sahin (2018: 335) states that "education is a value-laden process that closely reflects the wider cultural reality of a given society'. In Indonesia, where most of the population is Islam, Islamic-based character education is a significant factor. However, given Indonesia's local government's autonomies, rural districts and municipalities tend to adopt local regulations arbitrarily (Pisani & Buehler, 2016), which causes an inconsistent understanding of how character education programmes can properly qualify as Islamic. These inconsistencies and lack of a standardised agreement on which values must be taught have led to ineffective application of character education in responding to bullying, moral decadency, and juvenile delinquency (Fathoni et al., 2024). However, it can be said that every school in any given country shares the same goal when it comes to guiding their students' characteristics, namely, to improve the quality of human resources, which determines the progress of a nation.
The most preliminary inquiry into what caused this matter predictably cites the spread of technology as a key factor contributing to the so-called character education crisis. As technological advancements continue to spearhead massive changes in people's lives, the children of this generation must be taught to understand the digital environment. Schools leverage the variety of education applications specifically designed to enhance their skills. Applications providing interactive learning experiences through games, moving images, and sound, but also introduce children to the world of digital media, including images, videos, and animations, are helpful in many ways for making children smarter (Ahmad et al., 2025; Khalid et al., 2024). The problem is that while the development of technology, especially in terms of accessibility and internet speed, has opened the door for young children to use gadgets more easily, it has also opened the door of their minds to outside influences that are nigh impossible to control, especially outside of the school (Prayitno et al., 2021). Excessive use of gadgets is a significant concern, as this dependence on technology has caused some issues. However, many children reduce their time on physical activities and social interactions that are important for their holistic development. Many children become more isolated within their comfort zones, living 'inside' their phones, and many studies have reported this to be why the current generation has a less caring attitude toward others (Oakley et al., 2025). It is acknowledged that the cause has many layers, including individualism, capitalism, social mobility, etc. However, people's craving for simple explanations often leads to identifying a solitary scapegoat (Satianingsih et a/., 2024). It may be an oversimplification of the cause of the character education crisis, but rapid technological advancement is indisputably a significant factor.
With this belief, this study agrees with the previous researchers who are advocating that the challenges of Indonesia's modernisation demand a new approach to integrating Islamic values into the Pembinaan Pendidikan Anak Usia Dini (PAUD) curriculum or early childhood education curriculum (Arifuddin et al., 2023). Schools have a responsibility to instil moral character because schools are part of educational values, and students must not only excel in science and technology. The importance of early Islamic character formation emphasises the critical role of pre-school in forming morals and Islamic values in children. The pre-school period is a period where children begin to create their mindset, emotions, and behaviours, and Islamic character education at an early age can teach values such as honesty, humility, respect for others, and love, all of which are important foundations in Islamic teachings for a Muslim-dominant country.
Furthermore, PAUD is also the starting point for children to learn how to behave in ways that are acceptable for their specific environment, which means they must be taught the local wisdom of the people. Local wisdom is the main capital of society in building itself without damaging the social order that is adaptive to the surrounding natural environment and is shaped by the social values that are upheld in the social structure of society and function as guidelines, controllers, and signs for behaving in various dimensions of life (Syahfitri & Muntahanah, 2024). The importance of understanding local wisdom reflects the recognition of cultural values, customs, and traditions integral to the local community's identity. Local wisdom values are an excellent choice for building children's character, yet are sadly often neglected to be applied seriously in formal, informal, and non-formal education (Sakti et al., 2024), despite numerous proof that understanding local wisdom helps children develop a sense of pride and self-esteem in their cultural heritage.
This study stresses that teaching Islamic values to the dominant Muslim students does not exclude non-Muslim students; rather, itis an inclusive approach that effectively brings children closer to their own religious and cultural values. Integrating local wisdom would pragmatically make Islamic learning more relevant to Muslim children and open the door to intercultural dialogue and diversity appreciation (Basori et al., 2023). By linking religious concepts to examples from their daily lives, children find it easier to understand and internalise Islamic teachings as they interact with people around them who are from different backgrounds and have different perspectives. For example, the values of solidarity, co-operation, or concern for the environmentin local wisdom can be linked to social and moral principles in Islam, enriching children's understanding of their religious teachings. Children are encouraged to respect differences and understand that even though we have different cultural backgrounds, universal values such as honesty, brotherhood, and compassion are cross-cultural and cross-religious. By integrating technology and local wisdom in Islamic character education at the PAUD level, schools can help children build a strong Islamic and national identity while respecting and celebrating cultural diversity in the increasingly technological and globalised society.
The local area that this study focuses on is Pekanbaru, one of the largest cities on the island of Sumatra, Indonesia, which has a variety of tribes, ethnicities, and cultures, including the Muslim community. Pekanbaru, thus, has great potential to develop Islamic character education based on local wisdom. In this context, an approach that uses a digital learning model based on local wisdom can be a strong foundation for forming Islamic character in children of integrated Islamic PAUD in Pekanbaru. Integrated Islamic PAUD in Pekanbaru is one of the institutions that aim to form Islamic character in children from an early age. This goal is not an option but necessary, considering that good and strong character is the primary foundation in forming a pious and moral Muslim person.
2. Literature Review
2.1 Character education crisis and technology
Character education is a fundamental component of the educational process, aimed at developing ethical, responsible, and caring individuals. Character education encompasses teaching children important values, such as respect, responsibility, integrity, and empathy (Indriani et al., 2024). In Indonesia, the emphasis on character education is integral to the national education goals, which aim to produce knowledgeable citizens with strong moral values. Studies have highlighted a crisis in character education, pointing to a significant rise in incidents of violence, bullying, and antisocial behaviour among students. This trend raises concerns about the effectiveness of current educational practices in instilling essential character traits. The character education crisis is particularly pronounced in Indonesia, where there has been an increasing number of media reports and academic studies documenting behavioural issues among students. Many young people appear to have lost touch with societal manners and cultural values, which is alarming for a country that places high importance on social harmony and respect for others. Despite the lack of standardised character education programmes, the common goal across schools is to guide students toward becoming wellrounded individuals who contribute positively to society.
Technological advancements have brought about significant changes in how education is delivered and experienced, but these advancements also pose challenges to character education. The proliferation of digital devices and the internet 'getting out of hand has introduced new dynamics into students' lives, influencing their behaviour and social interactions. On the positive side, technology can enhance learning by providing interactive and engaging educational content, potentially fostering better academic outcomes. Conversely, excessive use of technology has been linked to negative impacts on children's character development. Studies have shown that the overuse of gadgets can lead to reduced physical activity, social isolation, and a decline in face-to-face interactions, which are crucial for developing social skills and empathy (Ambarwati & Wangid, 2024). Children who spend significant time on digital devices may become more focused on virtual interactions, often at the expense of realworld relationships. This shift can contribute to increased antisocial behaviour and a lack of empathy among students, as reported in various studies.
The rapid spread of technology and its integration into daily life have made it difficult for schools and parents to control the type and amount of content children are exposed to. It must be underlined that technology is not inherently harmful, but its misuse and overuse harm children's character development (Oktriani et a/., 2023). There is a need for balanced use of technology, emphasising the importance of guiding children in using digital tools responsibly and in moderation.
2.2 Integration of Islamic values in early childhood education
Studies have shown that children who receive character education based on religious teachings tend to exhibit positive social behaviours anda strong sense of ethical responsibility. In a Muslim-majority context like Indonesia, integrating Islamic values into early childhood education (PAUD) is seen as vital for holistic development. Islamic values such as honesty, humility, respect, and love are foundational teachings that shape a child's character and moral compass. Early childhood is a critical period for character formation, and instilling these values at this stage can have a lasting impact on children's behaviour and attitudes.
The significance of early Islamic character education lies in its ability to provide a moral framework that guides children's interactions and decisions. Islamic education's role in fostering virtues that are essential for personal and communal well-being. By embedding Islamic values in the PAUD curriculum, educators can help children develop a strong sense of identity and purpose aligned with their cultural and religious background (Machmudah et al., 2023).
Several approaches and programmes have been successfully implemented to integrate Islamic values into the PAUD curriculum, often involving incorporating religious teachings into daily activities, using stories and examples from Islamic traditions to illustrate moral lessons (Taja et al., 2021). For instance, educators might use stories from the Quran or Hadith to teach children about honesty, sharing, and respect. Additionally, practical activities such as group prayers, charity projects, and community service can tangibly reinforce these values. The effectiveness of these strategies is supported by various studies, which show that children exposed to religious character education demonstrate higher levels of moral reasoning and prosocial behaviour. Programs that blend Islamic teachings with interactive and engaging activities tend to be more successful in capturing children's interest and promoting the internalisation of values (Alwi et al., 2024). Moreover, involving parents and the broader community in these programmes can enhance their impact, as children receive consistent messages about these values at home and in school (Alfani et a/., 2024).
2.3 Role of local wisdom in character education
Local wisdom refers to the collective knowledge and values passed down through generations within a community. It encompasses cultural practices, traditions, and social norms that define a community's identity and way of life (Pantan et a/., 2024). In character education, local wisdom is crucial in preserving cultural identity and promoting social harmony, reflecting the values and principles integral to a community's social fabric and providing a framework for ethical behaviour and interpersonal relationships.
Tiyasmala et al. (2023) say that local wisdom is considered a valuable resource for character education in Indonesia, as it embodies the cultural heritage and moral values of various ethnic groups. Incorporating local wisdom into the educational curriculum helps children develop a sense of pride in their cultural heritage and fosters respect for diversity. It also provides a context for teaching universal values such as respect, co-operation, and empathy, essential for social cohesion. Integrating local wisdom into the educational curriculum involves using cultural stories, traditions, and practices as teaching tools. For example, educators can use folktales and legends to convey moral lessons and values. Traditional games, music, and arts can also be incorporated into the curriculum to provide a holistic learning experience that is engaging and culturally relevant. These activities teach values and help preserve and transmit cultural heritage to younger generations.
The benefits of teaching local wisdom are manifold. It helps children develop a strong sense of identity and belonging, which is crucial for their emotional and social development. Understanding and appreciating their cultural heritage fosters self-esteem and confidence in children. Additionally, teaching local wisdom promotes social values such as solidarity and co-operation as children learn about the importance of community and social responsibility. Studies have shown that children taught using culturally relevant materials and methods are more engaged and motivated, leading to better learning outcomes.
2.4 Theoretical framework
This study draws on three foundational theories of moral development and education to develop a robust character education model for early childhood education suitable for a Muslim-majority setting such as Pekanbaru, Riau Province, Indonesia. As the proposed model aims to develop young children's moral values, Lawrence Kohlberg's cognitive-developmental theory of moral development serves as a starting point. Kohlberg and Hersh (1977) describe how individuals progress through six stages of moral reasoning. For the age range of early childhood, Kohlberg theorised that the focus of moral development for pre-school children is the second stage of self-interest, where children's moral development is shaped by the effort they exert to secure rewards rather than to avoid them. However, Kohlberg's theory narrowly focuses on justice as the core of moral reasoning and overlooks morality's relational, emotional, and cultural dimensions. This limitation is especially relevant in the Indonesian context, where communal harmony, respect for elders, and mutual care are essential cultural values. Islamic moral education emphasises duties to God (hablumminallah) and responsibilities to others (hablumminanna). So, to recognise the universal principle of moral development and its contextual reality, the researchers also draw on Carol Gilligan's theory on the ethics of care. Gilligan (2014) argues that moral development is not solely a progression toward abstract justice but often develops through relationships, care, and empathy, a phenomenon prevalent among girls but increasingly acknowledged as common across genders. Gilligan's relational approach aligns well with Islamic moral teachings, emphasising compassion (rahmah), mutual support (ta'awun), and responsibility to others. Furthermore, it resonates with the values embedded in local wisdom in Pekanbaru-such as co-operation, respect for community rituals, and solidarity with the vulnerable-which are key cultural pathways for moral development among young children.
The third theory that this study draws onto in developing the model is Thomas Lickona's educating for character to bridge the two preceding theories by promoting a comprehensive model of moral education that includes three key components: moral knowing (the cognitive aspect of understanding right and wrong), moral feeling (emotional engagement such as empathy, guilt, and conscience), and moral action (translating beliefs and feelings into virtuous behaviour). Lickona (1997) insists that character education must be intentionally taught and practised within real-life contexts, which aligns well with the goals of integrating Islamic values and local wisdom through digital tools and culturally relevant content. His framework emphasises cultivating virtues-such as honesty, responsibility, and compassion-which are core values in both Islamic teachings and local traditions in Riau. By weaving together these three perspectives, this study proposes a moral development framework that (1) recognises cognitive stages of reasoning, (2) affirms the relational and affective foundations of morality, and (3) integrates knowledge, emotion, and behaviour into a coherent educational strategy.
3. Method
This study employs a design-based conceptual research approach to develop a digital Islamic character education model based on local wisdom, tailored explicitly to early childhood education (PAUD) in Pekanbaru, Riau Province, Indonesia. Rather than collecting primary data through field experiments or surveys, this research synthesises existing theoretical, contextual, and pedagogical knowledge to construct the model (Hoadley & Campos, 2022). The research process involves conceptual analysis, model formulation, and alignment with educational principles rooted in character education, Islamic teachings, local wisdom, and digital pedagogy. The method begins with a broad literature review to map the values prioritised in the Indonesian PAUD character education policy. Each value is then matched and integrated with corresponding Islamic moral characteristics derived from classical sources (e.g., Qur'an, Hadith, works of scholars such as Al-Ghazali), as well as local wisdom traditions specific to the culture of Pekanbaru and broader Malay heritage etc. Although a systematic literature review using the well-established PRISMA framework is ideal, it is not possible in the context of this study, as a significant majority of the articles on early childhood education in Indonesia are not published in trustworthy indexes such as Scopus or Web of Science, which would severely limit the discussion of this model. Therefore, the literature review is broader, with the researchers ensuring that the sources are from indexed journals and non-predatory.
To guide the instructional structure of the model, the research adopts theoretical frameworks from Kohlberg's stages of moral development, Gilligan's ethics of care, and Lickona's educating for character. While the integration of these theories provides a robust foundation for building moral understanding in early childhood, the character education model needs to explore the digital dimension to acknowledge the current educational landscape in Indonesia a. It is critical to theorise not only what values are to be taught, but how they are delivered in developmentally appropriate digital formats. Based on this reasoning, the researchers developed the model based on Lev Vygotsky's social constructivism, particularly his zone of proximal development concept. Digital tools, when properly used, can become powerful instruments for moral learning and character formation, but the issue arises when educators assume that they are automatically beneficial for children. ZPD is fitting in the early childhood context because children learn best when they are supported in performing tasks slightly beyond their current ability through social interaction and guided mediation, implying that technology must be interactive, relational, and used as a tool for social learning, not a replacement for it (Tappan, 1998). The principles of play-based learning were also incorporated because playing is foundational in PAUD and vital for the children's cognitive, emotional and moral development. This ensures that the digital model still accounts for children learning best through hands-on activities and that technological activities would not replace physical and social play. In sum, by grounding the digital integration in Vygotsky's ZPD and play-based learning, the conceptualised model can guide PAUD teachers to use digital tools as effective platforms for nurturing character, building identity, and fostering empathy, especially when paired with local wisdom and Islamic values that are already meaningful in children's lives.
4. Result and discussion
4.1 Character
Character is heavily intertwined with personality or morals. Character can be interpreted as the totality of inherent and identifiable personalities through an individual's behaviour and is also identified as morals that are universally influenced by one's relationships with God, oneself, fellow human beings, and the environment (Rasidah et al., 2024). A person's character is their nature or temperament, influencing a human's thoughts and actions. Character and morality do not have significant differences, and both are defined as actions that occur without further thought because they are embedded in the mind. In PAUD, five central character values are interrelated to form a network of values that must be developed as a priority for Indonesia:
The five central values of character are not values that stand and develop alone, but rather that interact with each other, which develop dynamically and form personal integrity. It can be concluded that character is a person's nature, morals or personality that influences all human thoughts and actions.
4.2 Islamic character
In Islam, this character has been widely discussed using the term morals. Morals are attitudes and actions united in humans to appear spontaneously when interacting with the environment; politeness of the outer body parts is a sign of politeness of the inner body parts. So, Islamic character is morals based on Islamic teachings, hamely actions that appear spontaneously in humans and follow Islamic teachings' values (Alfani et a/., 2024; Mujahid, 2021). Generally, a character in the Islamic perspective is divided into a noble one (akhlakul karimah) and a despicable one (akhlakul madzmuma). The Islamic perspective on character covers character towards Allah and character towards creatures, including fellow humans, plants, animals and nature.
4.3 Local wisdom
In Indonesia, local wisdom has a positive meaning because it is always interpreted in a good or positive way. The choice of the word 'wisdom' is a strategy to build and create a better image of local knowledge. By using the term local wisdom, consciously or not, people appreciate the traditional knowledge inherited from their ancestors. They are then willing to take the trouble to understand it to obtain various wisdoms in a community relevant to present and future human life.
Local wisdom has been classified based on its type into five categories, namely food, medicine, production techniques, home industry, and clothing (Hasanah et al., 2023). However, this classification is incorrect because many other things may be more important. Therefore, local wisdom cannot be limited or categorised. Amore complex categorisation of local wisdom forms includes agriculture, handicrafts, herbal medicine, management of natural resources and the environment, trade, arts and culture, regional languages, philosophy, religion and culture, and traditional food. Afriyadi et al. (2024) also state that local wisdom is identical to human behaviour related to God, natural signs, environment/agriculture, building a house, education, marriage and birth ceremonies, food, human life cycle and character, health, and natural disasters.
The scope of local wisdom can also be divided into eight types, namely:
1. Local norms, taboos, and obligations
2. Community rituals and traditions, and the meaning behind them
3. Folk songs, legends, myths, and tales usually contain specific lessons or messages that only the local community recognises.
4. Information, data, and knowledge collected from community elders, traditional leaders, and spiritual leaders
Manuscripts or holy books that are believed to be true by the community
The ways in which local communities fulfil their daily lives
Tools used for specific needs
Conditions of natural resources/environments that are usually utilised in the daily life of society
Based on these types, itis clear that local wisdom is how people behave and act in response to changes in the physical and cultural environment. Local knowledge results from a dialectic process between individuals and the environment and the individual's response to environmental conditions (Guslinda et al., 2024). At the individual level, local wisdom emerges from the individual's cognitive work process to organise values considered the most appropriate choice for them. At the group level, local knowledge is an effort to find shared values due to the relationship of patterns or arrangements established in a particular environment.
4.4 The digital Islamic character education model based on local wisdom
Having identified the independent values that PAUD institutions and the Islamic religion aim to nurture in the children, the next step to creating a digital Islamic character education based on local wisdom is to connect the core values and Islamic characteristics. The values PAUD aims to nurture-religious, nationalist, independence, co-operation, and integrity-serve as the foundation for model construction. For each domain, the model includes suggested types of digital content, learning activities, and tools consistent with early childhood play-based pedagogy, the Islamic virtues and local wisdom expressions.
A good learning model must include, at the very least, activities and tools for the model to be helpful for an educator. Regarding a digital learning model, the model must explicitly include digital content. It must utilise digital technology as the primary rather than a supplementary tool in delivering learning materials, interacting with students, and evaluating their understanding.
To nurture religious values, the digital content can be interactive stories and games that include local legends and folk tales that emphasise peace, tolerance, and respect for differences. For example, aligning a local myth about co-operation and community spirit with Islamic teachings of brotherhood and sincerity. The subsequent activities should include digital versions of community rituals that teach respect for others and environmental stewardship (Hyoscyamina, 2017). Children can participate virtually in rituals that show respect for nature and learn about these practices in Islamic and local cultural contexts. Suppose the school has access to more advanced technology. In that case, the teacher can use augmented reality (AR) to create immersive experiences where children can explore and interact with virtual representations of local rituals and traditions, enhancing their understanding and appreciation.
To nurture nationalist values, the teacher can present the children with digital content such as e-books and animations that feature stories told by community elders about local heroes and historical events that emphasise national pride and cultural appreciation. These stories can be framed within Islamic values of patience, fairness, and honesty (Indriani et al., 2024). An immersive activity that would instil a love for their environment and country can be virtual field trips to significant cultural sites and natural resources, guided by virtual avatars of local elders, should it be possible, which can help children understand and appreciate their cultural heritage and the importance of environmental protection. As for the teaching tools, the teacher can develop interactive quizzes and puzzles based on these stories to reinforce lessons about national pride and cultural appreciation.
Although it may seem challenging to nurture the third type of values, namely independence, for students who are still very young, it is possible and highly encouraged to give them some form of training in various craft-related skills so that they can develop a work ethic (Hasugian et al., 2024). The digital content can be interactive modules that simulate traditional ways of fulfilling daily needs, such as farming, crafting, and cooking, combined with Islamic teachings on hard work, resilience, and contentment. The activities for the class can be digital storytelling sessions where children learn about local crafts and trades from animated characters of local artisans and farmers. These stories should emphasise the Islamic values of persistence, creativity, and lifelong learning. Since both the content and activities involve much hard work, the tools should be something that would motivate the students. Teachers can use gamification to reward children for completing tasks that involve traditional crafts and daily practices, encouraging them to apply these skills and values in real life.
For co-operation, the content must always be designed with at least two students in mind. For children, teachers should develop cooperative games where the students must work together to complete tasks based on local traditions, such as building a traditional house or preparing for a festival. These games should highlight Islamic values of generosity, kindness, and co-operation. Digital activities can be virtual community service projects where children can participate in simulated volunteer activities that reflect local customs and practices, such as cleaning a local temple or helping in a community garden. This means the tools are online platforms for children to share their experiences and reflections on these activities, fostering a sense of community and shared learning (Munawati & Halimah, 2022).
Last but not least is the value of integery. The digital content can be animated stories and role-playing games based on local folk tales and legends that teach honesty, justice, and responsibility. Integrate Islamic teachings on integrity, using characters and scenarios that children can relate to. In line with this, the activities can be interactive role-playing activities where children can practice making ethical decisions in various scenarios, guided by virtual mentors who embody local wisdom and Islamic principles. Teachers can use digital badges and fun-looking certificates to encourage these values in the students, to reward children for demonstrating integrity and ethical behaviour in these activities (Mubiar et al., 2020).
The challenges of modern education, particularly the character education crisis and the impact of technology, highlight the need for a new learning model that integrates information and communication technology (ICT), Islamic values, and local wisdom. A digital learning model that addresses these issues can provide young children with a more holistic and culturally relevant educational experience. Such a model can help bridge the gap between traditional values and modern technology, ensuring that children receive a well-rounded education that prepares them for the future. The proposed digital learning model combines the elements of ICT, Islamic values, and local wisdom to create a comprehensive educational framework for PAUD in Pekanbaru. This model uses digital tools and multimedia resources to teach Islamic values and local wisdom, engagingly and interactively. For example, educational apps can incorporate stories and lessons from Islamic teachings and local folklore, making the content more relatable and engaging for children. The model also emphasises the importance of involving parents and the community in the educational process (Fauzi & Hosna, 2022). By creating a collaborative learning environment, schools can ensure that children receive consistent messages about the importance of values and cultural heritage both at home and in school and address the high levels of aggression in children, which are frequently triggered by their low-level social skills due to the recent pandemic (Machmudah et a/., 2023).
Additionally, the model includes training and support for educators to help them effectively integrate ICT into the curriculum and guide children in responsibly using digital tools. The expected outcomes of this integrated approach include improved character development, a stronger sense of cultural identity, and better learning outcomes overall. By addressing the character education crisis and leveraging the benefits of technology, this model aims to provide a more balanced and practical educational experience for young children in Pekanbaru and beyond.
This study ultimately integrates a digital learning model based on local wisdom so that educators can provide a more interesting, relevant, and Islamic-centred learning experience. In addition, developing digital learning materials appropriate to the Integrated Islamic PAUD's needs and local context. This material can include stories, games, and interactive activities that teach Islamic values through a technological approach. This research is based on the gap between the characters manifested in schools and the reality in the field, a significant concern in education today. Schools often emphasise the importance of character formation, such as discipline, co-operation, creativity, and empathy. However, the reality in the field often shows a lack of emphasis on these aspects (Hazyimara et al., 2024). Students tend to focus more on academic achievement alone, ignoring the importance of character development that should also be built. Lack of discipline, group co-operation, creativity in problem-solving, and empathy for others are often observed. Factors causing this gap include educational priorities that prioritise exam results, lack of guidance from schools, and the influence of the environment around students, and this is true not just in Indonesia but also in other countries (Huwaida et al., 2024). Solutions that can be taken include integrating character learning into the curriculum and adopting a holistic approach to character education. With these steps, it is hoped that the gap between the character manifested in schools and the reality in the field can be reduced, creating a young generation that excels in academics and has a strong and positive character.
9. Conclusion
This research contributes to the development of religious character education by conceptualising a model that is conscious of the increasingly digital world but tailored to the contextual reality of the local area of Pekanbaru City in Riau Province, Indonesia a. This study enriches existing theories by adding dimensions of local wisdom and digital technology to the context of Islamic character formation. The model can be used for early Islamic character formation that emphasises the critical role of pre-school in forming morals and Islamic values in children. The model can help schools and educational institutions review and update their curriculum to be more relevant to local values and culture. This is important to ensure that the education provided is by the social and cultural context in which children grow and develop. By understanding the Islamic values and local wisdom taught in schools, parents can be more involved in their children's education to create a strong partnership between schools and families to support the formation of children's Islamic character. This integrated approach aims to instil noble morals in children while respecting and celebrating local cultural diversity.
Acknowledgements
The authors thank their colleagues from Universitas Muhammadiyah Malang and Universitas Lancang Kuning for their support and contributions during the discussion sessions about this article's conception and completion.
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