International Journal of Religion

2024
Volume: 5| Number 1 | pp. 557 – 566
ISSN: 2633-352X (Print) | ISSN: 2633-3538 (Online)
ijor.co.uk
First Submitted: 01 January 2024 /Accepted: 23 January 2024
DOI: https://doi.org/10.61707/n9jwg685

A Critical Discourse Analysis of Religious Moderation Values in the Indonesian

EFL Classroom: Teachers' Perspective
Umar Fauzan1, Nadia2
Abstract
This qualitative phenomenological research used Fairclough's Critical Discourse Analysis model. The primary data sources for this research are
English lecturers in Indonesian universities: Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda, Universitas Islam Negeri
Antasari Banjarmasin, and Universitas Islam Negeri Sunan Ampel related to discourses in English lectures. Secondary data from this research
was the information about discourse development obtained from data-documentation sources in the form of literature studies from research sources,
whether from proceedings, journal articles, theses, or dissertations. The research data analysis used critical discourse analysis, which was developed
by Fairclough. This discourse analysis reveals that the English-speaking courses thoroughly integrate dimensions of moderate Islamic perspectives
promoted by the Indonesian government - tolerance, non-violence, cultural groundedness, and national unity. Lecturers consciously amplify
ideological content and participatory formats embodying these moderate religiosity traits. In short, the classes linguistically reproduce state-ordained
religious moderation through textual and structural infusion of key elements. This signals a systemic alignment between English language
pedagogy and the cultivation of ideals mandated more broadly across Indonesian higher education.

Keywords: CDA, Religious Moderation, English Language Teaching, Teaching of Speaking

INTRODUCTION
In this era of global information technology, world society is increasingly using English. English is widely used
in various countries in the world. Through computers and the internet in interactions in different sectors of
life, English is dominantly used as a communication tool to convey and understand messages when shared by
many people worldwide. Considering so much for many people in various parts of the world, it is no wonder
that English is taught in various schools worldwide, including in Indonesia. This language is taught at the
elementary school level (although elementary schools are not required to teach it), middle school, and tertiary
institutions. Students in schools and students in colleges seem to compete to learn and master the English
taught by teachers in schools or lecturers in tertiary institutions.
Learning English language skills is packaged as learning skills in English, namely listening, reading, writing, and
speaking skills. One that is important to be taught and mastered by students and students is speaking skills.
Speaking skill is essential for English language learners to master considering language ability; in this context,
speaking English is through English speaking skills. Speaking skills become an indicator of language ability. So,
the focus on learning English is speaking skills.
Learning English speaking skills is carried out with various methods and learning media, including the topics
raised as material to carry out learning for students and students to express the topics discussed. The topics
raised, of course, need to be adjusted to the level of mastery of speaking skills, including age. For school age,
topics raised relate to students' daily lives, descriptions of people or objects and places, and stories they have
experienced or read from fiction or non-fiction books. However, if the topics of speaking skills are at the
tertiary level, the topics raised are more complex, not just from an individual perspective but also from a socio-
community.
Socio-community social topics are often exciting topics among students. This happens because most students
can already use critical thinking power to handle what happens in their lives or their environment. Topics that

1 Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda E-mail: [email protected]
2 Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda E-mail: [email protected]
A Critical Discourse Analysis of Religious Moderation Values in the Indonesian EFL Classroom: Teachers' Perspective
have the potential to become the development of certain ideologies often appear in English-speaking skills
lectures. With a heterogeneous population of more than 250 million people, with various ethnic groups,
cultures, and languages, differences of opinion often arise in the public sphere in various discussion topics that
occur both on social media, mass media, or daily social media in society.
Various discourses that come and go often face off between those who agree and disagree. Differences in
responding to various issues in Indonesian society's social life occur not only in the public sphere but also in
the classroom. Lecturers always raise social and religious issues that are developing in society. One interesting
topic to be discussed in English speaking skills lectures is religious moderation.
The nation's ideals and constitutional mandate have been to maintain national unity. Intentions and struggles
must still be maintained and defended amidst differences in attitudes within religious groups, not only between
religions but also within Islam itself; there are differences in attitude. There are those on the left and right, but
some are in the middle, those in the middle who try to be an adhesive to spread the spirit of unity, unity, and
mutual respect for one another. If all parties are unwilling to compromise and feel the most right on their own,
efforts to maintain national unity become challenging to achieve.
Language is used to express thoughts and feelings. Language is also used to impose thoughts and feelings on
other parties so that they follow the way of thinking and feeling something according to the thoughts and
feelings of the party you want others to follow. This context is very suitable for the concept of critical discourse
analysis (CDA), which views language as something that is not neutral but is used to influence others. From
the perspective of CDA, language is used to steer and convey partisanship and make other people, whether
readers or listeners, follow the opinions and desires of those who use that language.
Language is used to persuade and influence others to follow the way of thinking of the messenger of language.
A simple example of the use of language in this context of CDA is politicians who campaign during legislative
or executive elections, whether district heads, governors, or presidents. They will choose and use the language
carefully so that constituents choose them. From here, it will be seen that prospective members of the council
or prospective regional heads who are campaigning will use Language to influence others. During the campaign,
it will be seen how they convey their programs and steer people's cognition that they are the best and worthy
to be elected with all their advantages, including their partisanship on popular issues that they will do if elected
later as members councils or regional heads or governments. This is where the position of ideology is played,
"You with them or with me."
Indonesian society is a multi-ethnic society with multi-cultures, multi-religions, and multi-interests within it.
Diversity can be found in all corners of community life, especially in urban areas; there is diversity in offices,
markets, health and sports centers, hobbies, schools, and colleges. Amid this diversity, language is also used
diversely to convey information and maintain interests by using it as a "non-neutral tool" to influence others to
achieve their desires.
The context of diversity above also occurs in schools or colleges. Students and lecturers come from different
ethnic and cultural backgrounds with different cultures and habits, including their mindsets. Religious
moderation is a vital discourse to dissolve ethnic, religious, cultural, and linguistic diversity, including in the
classroom, whether between students or between lecturers and students. Several researchers have conducted
research on the topic of ideology in the school, including Gender-related ideologies (Brodin, 2017; Emilia et
al., 2017; Hass, 2017), Ideology related to multi-language (Holdway & Hitchcock, 2018; Krulatz & Iversen,
2020), Ideology related to ethnic discrimination in English language classes (Grinage, 2019), Ideology in Writing
lectures (Berlin, 1988), about curriculum ideology and campus politics (Xiaoyan & Honglian, 2021), about
power practices in the classroom (Cherifi & Hadji, 2018), Ideologies related to education policy (Miranda &
Valencia Giraldo, 2019).
The ideology of Islamic values to spread goodness is one of the interesting topics for many researchers in the
field of English language teaching (Damayanti, 2021; Hena, 2019; Irawan, 2020; Rohmah et al., 2019; Rohmana,
2020). Researchers are also interested in examining aspects of English language skills learning with Islamic-
themed teaching materials or learning resources, namely listening skills learning (Baa & Jaya, 2018; Jaya et al.,

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2018), reading skills (Kusumaningputri, 2019; Sahyoni et al., 2021), Islamic materials, media, or learning
resources (Djamdjuri et al., 2021; Maesaroh et al., 2022; Naralita & Azis, 2020; Shafwati, 2019). In addition,
researchers are also interested in researching knowledge, culture, and the development of Islamic characters in
learning English (Darmayenti et al., 2021; Farah et al., 2021; Ulyani, 2021). Related to learning Islamic values in
English-speaking lectures, Adiantika (2019) and Anshari & Widyantoro (2020) have studied, while related to
the theme of religious moderation in language learning has been carried out by Ali (2018) and Sholeh et al.
(2021).
However, research on the inculcation of religious moderation ideology in learning to Speak English, especially
in Islamic tertiary institutions in Kalimantan, is rarely found. Therefore, research on inculcating religious
moderation ideology in learning English from the CDA perspective is essential. Based on the background of
the research above, the researcher formulates the research problem as follows: “What is the form of inculcation
of the ideology of religious moderation in learning English speaking from critical discourse analysis
perspectives?”
LITERATURE REVIEW
The Concept of Religious Moderation in Education
Islamic religious education in Indonesia has focused more on vertical piety (connection with God) than
horizontal social connections. It has emphasized individual morality over social responsibility. Additionally, it
remains centered on Islam's basic concepts and norms, taking a narrow scriptural approach rather than
connecting with contemporary contexts. The pedagogy around Islamic studies tends to be monotonous, relying
on repetitive teaching methods without innovation. Many analyses indicate that Islamic religious curricula and
instruction do not adequately meet the challenges of promoting religious moderation; instead, they tend to be
exclusive and rigid (Destriani, 2021). Therefore, it is necessary to integrate a curriculum that aligns with an ideal
vision of religious moderation in a way that is broadly accessible and impactful. This includes strategic programs
within Islamic educational institutions.
Religious schools play a pivotal role in instilling principles of moderation, acting as laboratories for applying
these ideals in practice. Students need a robust understanding of diversity across social and national contexts
(Suprapto, 2020). Mainstreaming moderate religious principles through religious institutions is thus strategic. A
nationwide educational strategy is required to manage diversity dynamics, restoring stability in service of
national dignity (Fajri & Muhtarom, 2022). This involves internalizing religious moderation within Islamic
education across Indonesia.
The principle of moderation involves being fair and balanced. Fairness means correctly ordering things and
carrying out actions in a good and swift manner. A balanced attitude means remaining in the middle between
two extremes. For example, in religious matters, a moderate believes that serving God through religious
observance should uphold human dignity. By contrast, extreme attitudes tend to focus solely on defending
God’s supremacy without consideration for human well-being. The moderate seeks to worship God while
preserving the glory of both the divine and the human (Taufikin & Nurshiam, 2023).
The Republic of Indonesia (2019) has established four key indicators of religious moderation, i.e., national
commitment, tolerance, non-violence, and accommodation of local culture. Specifically, national commitment
refers to loyalty to foundational national principles like Pancasila and the 1945 Constitution. Religious
moderation requires accepting one’s duties as a citizen as part of practicing one’s faith. Tolerance means
respecting others’ rights to hold different beliefs and opinions. High tolerance correlates with a strong
democracy. Tolerance applies across differences in religion, race, gender, sexual orientation, ethnicity, and
culture. Non-violence means rejecting ideologies and actions that seek extreme or rapid political or social
change through verbal, physical, or mental violence. Although radicalism is often associated with particular
religions, radical attitudes can arise in any belief system out of a sense of injustice or threat. Lastly,
accommodating local culture means a willingness to practice one’s religion in a way compatible with local
traditions, as long as they do not conflict with core religious tenets. More accommodation of local culture may
indicate more religious moderation, but the correlation requires further verification. In summary, the

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Indonesian government promotes national unity, respect for diversity, rejection of extremism, and cultural
adaptability as key markers of religious moderation.
In the face of complex modern challenges, religious moderation is a bulwark protecting society against religious
polarization and fanaticism. Education promoting moderation can dismantle negative stereotypes and interfaith
prejudices (Subchi et al., 2022). This opens space for dialogue and more profound understanding between
beliefs, strengthening social cohesion despite diversity (Muhaemin et al., 2023). To achieve this, education on
religious moderation requires support through an inclusive curriculum and balanced instruction (Poncini, 2023).
Studies linking education and religious moderation map useful findings, i.e., (1) religious moderation teaches
tolerance and respect across individual and community differences (Fauzan, 2023), (2) it prevents the emergence
of radical, extremist views weaponizing faith for harm (Kustati et al., 2023), and (3) education can transmit
values of religious moderation to foster environments where different faiths are understood without the
influence of extreme sentiments or fanaticism (Burhanuddin & Khairuddin, 2022; Mulyana, 2023).
In summary, Islamic education needs significant reform toward inclusion, innovation, and promotion of
tolerance if it is to be an engine of religious moderation and social cohesion rather than a force of division.
Education grounded in an inclusive, balanced approach is vital in harnessing religious moderation to build
mutual understanding between beliefs, counter extremism, and bind society across diversity through a shared
commitment to tolerance and respect.
Dimensions of Critical Discourse Analysis
Fairclough (2003) writes: “My approach to critical discourse analysis (CDA) is based upon the assumption that
language is an irreducible part of social life, dialectically interconnected with other elements of social life, so
that social analysis and research always has to take account of language.” Meanwhile, Van Dijk (2004) states:
“CDA is a type of discourse analytical research that primarily studies the way social power abuse, dominance,
and inequality are enacted, reproduced, and resisted by text and talk in the social and political context.”
The primary domain in CDA is ideology. Ideology is often disguised in language use. Fairclough (2003) states,
"The ideological loading of particular ways of using language and the relations of power which underlie them
are often unclear to people." The ideological load with specific ways of using language and relations to power
is often invisible. This statement can be understood as how language is sometimes conveyed straightforwardly,
but on other occasions, it is conveyed in disguise, even though both carry ideological value.
One analysis that can be used to understand ideology is the Fairclough Data Analysis model. Fairclough (1989)
divides discourse analysis into three dimensions: text, discourse practice, and sociocultural practice. The
analytical framework developed by Fairclough consists of text analysis, analysis of discourse practices in the
form of text production and consumption, and analysis of socio-cultural practices. The method developed
includes a linguistic description of the text in terms of its language, an interpretation of the relationship between
the widening processes in the production and consumption of texts and their texts, and an explanation of the
relationship between the discursive processes above and the social process.
Text Analysis is the first stage where the text is analyzed linguistically by looking at vocabulary, grammar and
sentence structure. The elements analyzed are used to see three things: experiential, relational, and expressive.
The experiential value is used to track how the representation of the world is in the view of the text producer.
This experiential value relates to the experiences and beliefs of the text producer. Relational value traces social
relations raised through the text in the discourse. The expressive value is used to find the text producer's
evaluation of the related reality. It is related to an appraisal or how he reacts to another person’s views. Appraisal
refers to how we linguistically encode our evaluations, opinions, and stances. Expressive value involves
conveying our perspectives and responding to others' views (Flowerdew, 2013). Appraisal can be recognized in
the lexicon used. Martin & White (2005) categorize appraisal into three main types: (1) graduation -
strengthening or weakening the interpersonal impact of utterances, (2) attitude - encoding attitudes towards
people/things, and (3) engagement - committing to the truth/certainty of propositions. Text analysis is an
analysis of vocabulary, grammar, and sentence structure using 10-question lists. Fairclough (1989) emphasizes

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that not all investigative items below need to be used to analyze a text but are only open alternatives for further
discussion and development.
RESEARCH METHODS
Research Design
This qualitative phenomenological study uses Fairclough's CDA model. This type of qualitative research does
not base the main theories and concepts as the main thing at the initial stage. Research in this culture starts
from the existing data in the field. The theoretical framework and thought are not to be tested and used as
limitations but as a reference for researchers to walk. The theories and frameworks in this study were
continuously built during the research process. Creswell (2012) explains that qualitative research does not
attempt to explain its findings through formulas or statistical analysis; research is conducted through interviews
and observations.
Data and Source of Data
The primary data source of this research are English lecturers and students at tertiary institutions in Kalimantan,
namely at the Sultan Aji Muhammad Idris Samarinda State Islamic University, Antasari Banjarmasin State
Islamic University, and Sunan Ampel State Islamic University related to discourse in English language lectures.
The secondary data of this research supports information related to the development of discourse obtained
from documentation data sources in the form of literature studies from research sources from proceedings,
journal articles, theses, or dissertations.
Research Instruments
This study focuses on the Inculcation of Religious Moderation Ideology in Learning to Speak English from the
perspective of CDA. The researcher uses two research instruments to retrieve the above data: interview and
document analysis. Researchers collect data by distributing questionnaires to English lecturers at Kalimantan
Islamic tertiary institutions, focusing on East Kalimantan lecturers as the primary data source. In contrast, the
supporting data sources are English lecturers at Islamic tertiary institutions in each provincial capital in
Kalimantan. The following research instrument used was interviews, where researchers interviewed English
lecturers at Kalimantan tertiary institutions. In addition, observations will be made to English language learning
classes. The study's results will be confirmed by reviewing the literature on inculcating religious moderation
ideology in learning English speaking from the CDA perspective.
Data Analysis Technique
The data analysis technique used in this research is the characteristics of qualitative research, in which data
analysis activities include synthesis processes, pattern searching, and discovery of meaning. Data analysis in this
study was carried out by analyzing what ideologies emerged in English lectures at Islamic Higher Education in
Kalimantan, why certain ideologies emerged in English lectures, how the implementation of discourse-based
learning in English lectures, and why lecturers need to develop discourse-based learning. Data analysis was
performed using an interactive model (Miles et al., 2014) with the stages of Data Collection, Data Condensation,
Data Display, and Drawing Conclusions. Operationally and according to the research objectives, the data
analysis of this study uses CDA techniques as introduced and developed by Fairclough (1989). The reason for
choosing the Fairclough model in this study is that according to the researcher's assessment, the Fairclough
approach presents a comprehensive analytical tool for analyzing discourse.

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RESULTS AND DISCUSSION
CDA Perspective on Religious Moderation in EFL Classroom: Results Gained from Interview
Experiential Element
From materials such as a text on how to keep natural resources, the lecturers believed that students could
become proud citizens who love their homeland, nationalism, and responsibility towards the Indonesian nation.
The below excerpt reflects a national commitment from the producer’s belief:
Lecturer 1 : We must cultivate a deep sense of pride in our citizenship by fostering a passionate love for and
devotion to our homeland, Indonesia. Therefore, from the text of Wali Songo, I supposed that
students will have pride as a citizen and love the country as well as having a great responsibility
to participate in bettering the nation" (L1, Q2)
Using the story of Wali Songo; another lecturer asked the students to make a role-play performance so that
students could feel the fight from the characters of Wali Songo. The lecturers believed that students could learn
how to respect another person’s point of view and stick to the freedom of choosing any religion. As tolerance
indicator of religious moderation reflected by the belief of the lecturer below:
Lecturer 2 : The students gained a deeper understanding of how compassion and restraint in matters of faith
aligned with Sunan Kalijaga's teachings. Acting it out made them critically reflect on coercion
versus consent in religion. This brought to life the principle of respecting differences. (L1, Q1)
Another lecturer believed that promoting tolerance in teaching in the classroom would bring beneficial values
to students. As the lecturer five said:
Lecturer 5 : Some ways to promote tolerance in teaching include: 1) Respecting diversity, 2) Fostering an
inclusive learning environment, 3) Using diverse learning materials, 4) Being sensitive to individual
differences, 5) Encouraging open discussions, 6) Promoting cultural awareness 7) Providing
hands-on experiences and activities. By implementing these steps, I can create a learning
environment that upholds the principles of tolerance in an English course. This will aid students
in developing better understanding and communication skills. (L5, Q9)
Moreover, lecturers believed that English is a medium to convey peace worldwide. This non-violence
expression is shown below excerpt:
Lecturer 7 : By mastering English speaking, we can tell everyone outside of Indonesia that the Islamic religion
is not a religion of terrorists. We can invite everyone to learn and directly observe the practice of
religious moderation in Indonesia. (L7, Q18)
Lecturer 7 also believes that English is a very effective intercultural communication agent. This indicates the
accommodation of culture as one of the indicators of religious moderation. As below statement:
Lecturer 7 : We can use English as a learning medium to have polite dialogues and demonstrate gracious,
adaptable attitudes towards the cultures in a given place. (L7, Q18)
Relational Element
On the second aspect of CDA, i.e., relational element, some lecturers represent this aspect where they use the
power of a lecturer to suggest to the students how to act supposedly. As Lecturer 3 said, students must uphold
tolerance for religious life and human well-being.
Lecturer 3 : I implore my students to show empathy and respect to all people, regardless of their faith and
beliefs. As we seek tolerance, we must extend tolerance – judging less, comprehending more. (L3,
Q3)
Utilizing the power of lecturers to organize the students, another lecturer gives space for students to act as
tolerant personalities. As Lecturer 5 said below:

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Lecturer 5 : We provide room for differences of opinion and responsible freedom to argue by including the
students in many opportunities for group discussions. Perhaps in the future, when students learn
outside of campus and interact with non-Muslims, they will be equipped with the proper etiquette
to respect one another. (L5, Q9)
Additionally, Lecturer 5 also uses his power to direct students always to think scientifically and based on data
and facts. They are not accompanied by emotional attitudes, for example, when discussing in groups. This non-
violence attitude is one of the indicators of religious moderation reflected in EFL class. As Lecturer 5 said:
Lecturer 5 : I always guide my students to think based on logic and accurate data, which does not lead to an
attitude that shows hostility among classmates when discussing certain topics. (L5, Q12)
Another fact showed that lecturers use their power as educators to direct students in Speaking class and
understand their learning needs. One of the lecturers claimed that he uses a humanist approach, which seems
to be considered a non-violence indicator in religious moderation, to teach the students. As Lecturer 6 explained
below:
Lecturer 6 : My position as a lecturer is equal to my students; it is just that I have more power over them. I
use my power as a lecturer to teach them according to my job description as a lecturer, of course,
with a humanist approach because they are unique humans. Moreover, I don't want to weaken
those who struggle to learn English Speaking. I manifest that humanist approach by
understanding individual needs, respecting uniqueness and diversity, listening and empathizing,
building good relationships, fostering intrinsic motivation, facilitating collaborative learning,
emphasizing personal development, and appreciating individual success. (L6, Q16)
Expressive Element
Regarding the expressive element of CDA reflected in EFL classrooms, lecturers showed the attitude of treating
students as an essential part of learning evaluation. One of the lecturers teaches the students the fundamental
concept of tolerance by asking them to choose the mid-term test they would like to take for the English-
speaking class. The lecturer claimed to teach the students the character of being a tolerant personality, as below
excerpt:
Lecturer 4 : For the final test, I usually determine what type of test it will be. For example, for a Reading
class, students would read a text out loud in front of me in groups, and the topics align with what
the students have presented. However, for the midterm test, I offer options for the students to
choose what type of test they prefer because I want them to be involved in evaluating their
learning. This is also an opportunity for me to introduce the concept of tolerance, as I typically
go along with whatever the students choose. (L4, Q8)
The prominence of experiential values in the discourse aligns with Van Dijk's (2004) concept of 'ideological
squares' whereby the lecturers' belief systems, centered on moderate religiosity, constitute the prevailing
ideologies structuring the learning. As Van Dijk (2004) explains, "such ideologies are typically organized by the
fundamental schema of ingroup and outgroup polarization," which is reflected in the emphasis on national
identity and the avoidance of radicalization as extremist outgroups.
Furthermore, embedding relational and expressive dimensions captures processes of identity construction and
social positioning, concurring with Benwell & Stokoe's (2006) Discourse and Identity framework, underscoring
the role of language in forging ethical subjectivities. The content and participatory formats inculcate students'
self-concepts as moderate citizens. Lastly, the CDA reveals what Fairclough (1989) describes as the dialectical
relationship between discursive events and more comprehensive social structures - speaking activities instantiate
broader socio-cultural expectations of moderate Islamic belonging. This accounts for the systemic infusion of
related vocabulary, themes, and norms across the syllabi in aligning language education with state religious
ideals. In conclusion, this multidimensional discourse analysis of speaking courses illuminates the covert
propagation of institutional religious ideologies through various linguistic devices and schemes - an assertion
supported by seminal CDA theory concerning the symbiosis between text, identity, and power.

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CDA Perspective on Religious Moderation in EFL Classroom
Our analysis of the course syllabus documents reveals that the aspects incorporated in the English-speaking
syllabi represent tolerance as one indicator of religious moderation. This is reflected in the student discussion
activities facilitated by each lecturer, which teaches students the importance of mutual respect and appreciation
of differences. Additionally, the combination of national commitment and accommodation of local culture is
also depicted in the syllabi used by lecturers in Speaking courses. In this case, by selecting the theme of Wali
Songo, the lecturers instill within students a sense of pride and passion as Indonesians. This also represents
local culture, where the Wali Songo spread Islam by adapting to the customs and culture of Javanese society in
the past so that the preaching of Islam could be conveyed peacefully and without violence. This also reflects
the non-violence indicator of religious moderation.
The above systematic analysis of the English-speaking course syllabi reveals the conscious integration of several
components that cultivate religious moderation attitudes in line with indicators outlined by previous scholars
such as Hefner (2019) and Asmuni (2021). Specifically, the syllabi manifest the promotion of inter-religious
tolerance through structured discussions and assignments that train students to respect differences and
positively engage diversity. As Asmuni (2021) highlights, tolerance is marked by "the existence of respect and
appreciation between religious communities". The lecturers actively facilitate non-judgmental peer dialogue on
a range of issues.
Furthermore, the documents indicate a balance of national commitment alongside localized cultural content,
matching recommendations from Rahmat et al. (2020) regarding Indonesian citizenship education. By selecting
the theme of the Wali Songo to teach speaking skills, lecturers simultaneously foster national pride while
contextualizing learning in familiar religious history. Rahmat et al. (2020) explain that this indigenization helps
students "understand and practice moderate Islamic teachings". Finally, the presence of the Wali Songo, who
peacefully spread Islam in Java through cultural accommodation, epitomizes the non-violent missionary work
associated with moderation (Hefner, 2019). Exposure to these historical approaches promotes conflict
avoidance.
CONCLUSION
In conclusion, through conscious syllabus design choices, the lecturers promote tolerant thinking, national
belonging, cultural grounding, and non-extremism - cultivating a moderate religiosity aligned with state ideals
and global citizenship values. This infusion of key elements demonstrates an educational embodiment of
Indonesian moderate Islam. Our syllabus analysis suggests that speaking courses promote tolerance, national
identity, localized content, and non-violence - key dimensions of moderate religious perspectives. The lecturers
consciously work to develop open, respectful dialogue amongst the diverse student body.
From a CDA perspective, all three values - experiential, relational, and expressive - are reflected in the English-
speaking instruction, with experiential values being most prominent, followed by relational and expressive
values. Within these three CDA elements, indicators of religious moderation are also reflected in the English-
speaking classes, including dimensions of national commitment, tolerance, non-violence, and accommodation
of local culture. In summary, the discourse enacted within the speaking courses encompasses ideological,
identity-building, and evaluative meanings that align with moderate Islamic ideals promoted in Indonesian
higher education. Students are exposed to content and participatory structures meant to develop civic
awareness, respect for plurality, avoidance of radicalism, and grounded cultural fluency. This demonstrates a
curricular commitment to fostering moderate religious perspectives alongside English language proficiency.
Through this multidimensional CDA, we have shown the linguistic embedding of moderate religiosity within
the previously unexamined arena of English language-speaking instruction. Further research can build upon
these findings to continue mapping the intersections between language education and cultivating inclusive,
tolerant worldviews.

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