Truth Claims and Multicultural Values in Learning Religious Education

: This study analyses truth claims and multicultural values made by school teachers. This research is necessary because schools have teachers and students with different cultural, customs and religious backgrounds. These differences sometimes become obstacles to creating harmony in schools. Misunderstandings, especially in understanding religion due to students' ignorance, have triggered disputes in association at school. This type of research is field research using exploratory qualitative methods. At the same time, the research approach uses sociological-anthropological and structural-functional. This study uses primary data from interview results, while books, journal articles, and relevant literature are used as secondary data. Research data were collected using non-participant observation techniques, structured interviews, and documentation. The research objects were school principals, teachers of Islam, Christianity and Hinduism, and Muslim, Christian and Hindu students. The collected data were analyzed inductively. This study found that teachers in schools are still at the level of understanding of pluralism in religion and tend to be tolerant but have yet to implement multicultural values profoundly and equitably in schools. In addition, learning the doctrine of religious truth is in synergy with multicultural understanding in interfaith in the school environment. However, it is still applying an attitude of tolerance between religious communities

Multicultural education strives to address inequality, social classes, and envy by fostering inclusivity and togetherness (Abacioglu et al., 2022); (Jayadi et al., 2022). By promoting togetherness, it emphasizes the importance of mutual respect and unity. While the previous discussion focused on theoretical education, it is crucial to acknowledge, accommodate, understand, and respect ethnic, national, and religious differences (Siyono et al., 2022). Multicultural discourse, within the context of the Qur'an, aims to comprehend and appreciate diversity, applying the essence of multicultural education.
North Sulawesi, a region characterized by its diverse ethnicities, religions, cultures, and languages, can be considered a microcosm of Indonesia (Wekke et al., 2018). Such diversity sets it apart from monoethnic regions, as it experiences dynamic and varied interests among its people. If not managed carefully, these differences can lead to conflicts and unrest, similar to incidents witnessed in other parts of Indonesia (Himawan et al., 2022); (Lo, 2022).
Muslims are encouraged to be open to terms and concepts beyond Islam, such as multiculturalism, but with a need for clarification. If the meaning of multiculturalism does not align with Islamic perspectives, it should be redefined, as done by Islamic preachers across the archipelago. Multiculturalism can be understood as a set of values that enables harmonious coexistence and positive behaviour among students in the face of diversity. It should not overshadow or erase religious values, self-identity, and culture but instead uphold values like "Justice," which entails treating others impartially and avoiding discrimination based on skin colour, social class, ethnicity, religion, economic status, gender, and more. Such principles align with Islamic teachings.
Various terms are used to describe societal diversity, such as plurality, diversity, and multiculturalism (Budirahayu & Saud, 2021). This diversity influences human behaviour, attitudes, and mindsets, leading to different ways, habits, rules, and customs among individuals, which are part of the enculturation and cultural assimilation processes (van Knippenberg & van Ginkel, 2022); (Mirski & Bickhard, 2021);(Akoleowo, 2021). It is crucial to understand and embrace multicultural values to avoid conflicts that may arise from such diversity.
Multicultural values in education involve nurturing human potential while respecting cultural, ethnic, religious, economic, social, and political diversity (Nursikin et al., 2022). As a highly diverse country, Indonesia should prioritize multicultural education as a means of preventing sociocultural conflicts (Susanto, 2017). The development of a multicultural society in Indonesia requires a systematic, programmatic, integrated, and sustainable approach (Seeth, 2021). This approach acknowledges that Indonesia's multicultural reality is a cultural asset that needs to be preserved and valued (Setiawan & Stevanus, 2023).
Multicultural education in Indonesia aims to develop essential competencies in citizens. These competencies include academic skills related to unity, democracy, justice, freedom, and respect for diversity (Cuga, 2018). Additionally, social competence is fostered to promote understanding of one's own culture and religion, as well as other cultures and religions in society (Ratts et al., 2016). The education also focuses on developing analytical and decision-making skills through democratic processes or dialogic inquiry. Lastly, it aspires to create a better democratic society that upholds universal human values and rejects discrimination and oppression (Torres & Tarozzi, 2020).
Multicultural education recognizes the complex and diverse encounters experienced by individuals, encompassing culture, race, sexuality, gender, ethnicity, religion, social, economic, and political aspects. It emphasizes the importance of acknowledging and respecting these diverse realities in the educational process (Banks, 2015). This perspective aligns with the Quranic verse in Surah Al-Hujurat [49]: 13, emphasizing the value of respecting and appreciating pluralistic realities.
According to Azra, multicultural education can be understood from three perspectives. Firstly, it is a philosophical concept grounded in freedom, justice, equality, property rights, and human dignity. Secondly, it involves incorporating multicultural principles into all aspects of school practices, policies, and organizations to enhance students' academic achievements. Thirdly, multicultural education emphasizes the central role of students' backgrounds and experiences, emphasizing contextualized and diverse approaches to learning (Kholil, 2022). (Masamah & Huda, 2016) highlight that multicultural issues continue to pose a threat in Indonesia. Recent tragic events resulting from religious, cultural, and ethnic differences have led to violence, attacks, vandalism, and other forms of conflict (Firdaus et al., 2020); (Johansson, 2022). These problems stem from societal conditioning, influenced by dominant social classes and perpetuated through mass media and education (Raihani, 2017).
These include inclusive values, prioritizing dialogue, embracing humanism, promoting tolerance, encouraging helping behaviour, and fostering equality and brotherhood among nations ( State Senior High School 2 in Kotamobagu, North Sulawesi, is a popular choice among the local community due to its focus on general fields and a well-developed learning process. The school has adequate facilities and a large student population. The learning process emphasizes wisdom and religious disciplines, with Muslim students studying the Quran and Sunnah, Christian students using the Bible, and Hindu students using the Vedas as the basis for their religious studies. Students apply religious teachings in their daily lives, especially in worship and social interactions within a multicultural context. While religions teach harmony, peace, mutual respect, and noble values, the implementation of these teachings faces challenges due to sociocultural factors and dominant interests such as politics, social dynamics, cultural differences, and security concerns ( The mixing of sociological and cultural struggles complicates religious issues, as it involves the interplay between normative doctrines and individual/group interpretations influenced by cultural and sociological interests (Hashanah, 2016). Conventional methods alone may not suffice to address these complexities, whether through studying religious doctrines or empirical studies (March, 2015). Knowledge is often categorized into intellectual, mental, sensory, belief (authoritative), and intuitive knowledge (Heeren, 2017); (Rodríguez, 2020); (Rimkevičius, 2020); (Keren, 2019). The author emphasizes that reason is associated with logical knowledge, the mind with ethical knowledge, the senses with aesthetic knowledge, and belief with religious knowledge (which is not authoritative). Religion, being non-coercive, should be accepted based on logic, ethics, and aesthetics.
The community surrounding State Senior High School 2 Kotamobagu embraces pluralism in culture, customs, and religion, reflected in their motto of improving each other, loving each other, and remembering each other. Mototompiaan signifies caring and relationships, while mototabian represents love and affection rooted in the greatness of God and fellow human beings. Mototanoban, the result of mototompiaan and mototabian, conveys a heartfelt longing (Kaawoan, 2021). Despite the positive interactions between students from diverse backgrounds, conflicts arise due to misunderstandings and ignorance about different religions. To address this, the study aims to analyze truth claims and promote multicultural values in religious education, fostering a pluralistic attitude among students. The research seeks to map students' attitudes and anticipate conflicts in religious education within multicultural societies.

II. METHOD
This research was conducted at State Senior High School 2 Kotamobagu from January to May 2022. This type of research is field research using exploratory qualitative methods (Gerring, 2017). At the same time, the research approach uses sociologicalanthropological and structural-functional, which was developed by (Parsons, 2017); (King, 2021). This study uses primary data in the form of interview results, while books, journal articles, and relevant literature are used as secondary data. Research data were collected using non-participant observation techniques, structured interviews, and documentation. Participant observation techniques to obtain primary data and secondary data (Cohen et al., 2017). Structured interviews were used to explore and obtain primary data (Anderson & Kirkpatrick, 2015) by interviewing school principals, Islamic, Christian and Hindu religious teachers, and Muslim, Christian and Hindu students at State Senior High School 2 Kotamobagu. In contrast, documentation techniques are used to collect relevant data through books, journal articles, and so on. Primary and secondary data are analyzed inductively, in which the process goes from facts to theory to avoid manipulation of research data. The data analysis technique of this study adapted the (Miles et al., 2014) model, namely data collection, data reduction, data display, and conclusion/drawing.

Characteristics of Teaching Religious Education Materials Related to the Doctrine of Truth
Learning materials related to the doctrine of truth have been taught by Islamic religious education teachers by Islamic religious teachings without offending the teachings of other religions (Christianity and Hinduism). However, the doctrine of truth and its orientation towards multicultural values must be more open. Meanwhile, Christian religious education teachers show openness with other religions so that they are by multicultural values in Christian religious learning. Likewise, Hindu religious teachers who learn about the doctrine of truth show openness about multicultural values in the learning process. Thus, religious material which contains a series of learning activities related to the doctrine of truth taught at State Senior High School 2 Kotamobagu needs to be designed to achieve educational goals. In this context, a method is needed to achieve educational goals optimally.
As for the internal factors of students where the level of absorption of students in understanding the material taught by religious teachers in schools based on the existing curriculum is not evenly distributed, so active synchronization is needed between teachers and students in presenting learning material for the doctrine of truth and multicultural values. At the same time, external factors such as teachers provide assessment and inculcation of character to students. This character cultivation can be done through general dialogue activities because, with dialogue, different understandings about something that each different group has can be deepened mutually without harming other parties. Prioritizing dialogue creates close relationships and attitudes of mutual understanding, respect, trust, and help. In this context, teachers and students in their daily lives always apply an attitude of tolerance. This then makes it easy for students to apply the material being taught.
At State Senior High School 2 Kotamobagu, teachers and students in their daily lives always apply an attitude of tolerance. This is important because every religion teaches peace, love, and harmony. In terms of textual doctrine, Muslims will seriously state that the first word uttered by a Muslim when meeting other people is "assalamu'alaikum" because Islam is a religion of Peace (Idris et al., 2020). Christians claim their religion is a religion of love through the teachings of Diakonia (Klaasen, 2020). Hindus say their religion emphasizes dharma (Lipner, 2019); (Howard, 2018). Regarding conception, it refers to the same point and ideals, namely peace and harmony (Naz et al., 2018).

The Relevance of Teaching Practices of Doctrine Claims of Religious Truth with Multicultural Understanding in Islam, Christianity, and Hinduism
Understanding students provide enlightenment to the community in the process of social interaction. This means that religious education aims to bring students closer to spiritual guidance and transform religious values that are inclusive-multicultural. Religious education should be "dialogized" so that educational activities can nourish the growth and development of multicultural wisdom and global insights of students. Thus, the school becomes a place to eradicate prejudice and, at the same time, train and build students' character so that they can act democratically, humanely and pluralistically. In addition, there is an awareness of teachers interacting with each other, which creates cooperation in every religious activity in the school environment.
This aligns with the three views of Azra regarding multicultural education. First, multicultural education is a philosophical concept based on freedom, justice, equality, property rights and human dignity. Second, multicultural education is a process that includes all aspects of school practice, policy and organization as a tool to ensure the level of academic achievement of students. Third, multicultural education reinforces the belief that all students, curriculum vitae, and experiences must be placed at the centre of the teaching and learning process based on contexts that are close (familiar) with students and show diverse ways of thinking.
At State Senior High School 2 Kotamobagu, religious teachers have taught material about multiculturalism and the doctrine of spiritual truth in school learning practices. It's just that this practice is limited to internal students according to their respective religions.
As for the relations of religious students in schools, data can only give a presentation in understanding the doctrine of truth with multicultural understanding so that it is adjusted to the level of application and knowledge of students' absorption. There is a need to urgently discuss, design and implement policies on education based on multiculturalism, a new format that is more critical. To avoid negative impacts in today's schools, it is necessary to design, develop, and practice an appropriate multicultural-based education model to answer challenges. As is known, education is a deliberate and planned effort to create a learning atmosphere so that students can actively develop their potential. Thus, students have religious and spiritual strength, self-control, personality, intelligence, noble character, and the skills needed for themselves, society, nation and state.
Educational activities are needed to foster multicultural wisdom and global awareness of students so that later they can play a role in caring for pluralism and utilizing it to achieve the benefit of living together and can respond appropriately to globalization. Understanding students provide enlightenment to the community in the process of social interaction. This means religious education has a critical mission: bringing students closer to spiritual guidance and transforming religious values that are inclusive-multicultural to them. From the explanation above, it is understood that in carrying out learning, the doctrine of truth synergizes with multiculturalism in schools, which cannot be separated from the cultural values that exist in schools so that teachers and students always know each other and other cultures in creating multicultural values in the school environment. This statement is to (Yun et al., 2020) view that culture can be learned as a symbol, a common property, an individual attribute, a model, and something adaptive. Multicultural awareness is also driven by developments or currents of globalization, which impact cross-cultural and religious encounters that are very intense.
The application of cultural values will be more directed through the educational process in schools because education is the basis for moral-spiritual values, which can be a solution to the effects of globalization. Multicultural-religious education is a combination of multicultural education, which emphasizes respect for diversity, and religious education, which emphasizes submission and obedience to all commands of Allah SWT. This combination is expected to bring forth a form of education that can give birth to humane and religious human beings.
In the context of public schools, the paradigm of multicultural education is expected to eradicate stereotypes, self-centred, individualistic and exclusive attitudes and views among students. The multicultural education paradigm is always conditioned towards the growth of a comprehensive view of others, which recognizes that one's existence cannot be separated or integrated with the surrounding environment, which in reality consists of ethnic plurality, rationalism, religion, culture, and needs.
Multicultural values in religious education materials related to the doctrine of truth have been implemented through school curriculum guidelines. Material about "your religion for you" has been taught in schools, and students understand the material carefully. At the same time, teachers carry out the learning process based on school guidelines, namely using the K-2013 Curriculum. The school has to open dialogue as a form of cross-religious outreach so that teachers and students can apply an attitude of tolerance and understand pluralism.

IV. CONCLUSION
Based on the results and discussion, this research concludes several things. First, multicultural values in religious education materials related to the doctrine of truth are still at the level of understanding of pluralism in religion and tend to be tolerant. This means that implementing multicultural values in religious education materials related to the doctrine of truth is not deep and evenly distributed. Second, learning the principle of spiritual truth synergizes with multicultural understanding in interfaith but is limited to applying inter-religious tolerance. The results of this study have implications for applying multicultural values in religious education materials related to the doctrine of truth in schools to be used by teachers so that students can understand multicultural values. In addition, public dialogue in schools can provide religious insights for students in experiencing a difference in the school environment so that students' awareness of religion arises and participates in the learning process enthusiastically.