The Ecology of Adab-Based Education in the Construction of Academic Habitus A Synthesis of the Thought of KH. Hasyim Asy'ari and Pierre Bourdieu
DOI:
https://doi.org/10.30762/edudeena.v10i1.9833Keywords:
Academic habitus, Ethics-based educational ecology, KH. Hasyim Asy'ari, Islamic education, Pierre BourdieuAbstract
This study aims to analyze the construction of Adab-Based Educational Ecology in the formation of students’ academic habitus through a synthesis of the thought of KH. Hasyim Asy’ari and the theory and practice of Pierre Bourdieu. Although studies on adab, Islamic education, and habitus have expanded, there remains a limited body of research explaining how adab values are reproduced through the educational environment to the point of forming a relatively stable academic disposition. This study employs a qualitative approach using an instrumental case study design at MTs Salafiyah Syafi’iyah Tebuireng. Data were collected through semi-structured interviews, participatory observation, and document analysis, and were subsequently analyzed using the interactive model proposed by Miles, Huberman, and Saldaña. The results of this study indicate that academic habitus is formed through four interconnected domains: the institutionalization of adab within the structure and leadership of madrasahs; internalization through the curriculum and scholarly traditions; reproduction through academic culture and teachers’ exemplary behavior; and reinforcement through spiritual and social practices. The interaction of these four domains gives rise to an Adab-Based Educational Ecology, an educational environment that integrates value orientation, institutional structure, pedagogical practices, and social relations in the formation of academic habitus. This study expands the field of Islamic education research by linking KH. Hasyim Asy’ari’s concept of adab with Pierre Bourdieu’s concepts of field, capital, and habitus. However, the research findings are limited to a single pesantren-based madrasah. Future research should test this model in various madrasah and pesantren contexts through comparative and longitudinal studies.
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