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A Narrative Review of Child-Friendly School Implementation in Religious-Based Education: A Transformative Perspective from Indonesia, Asia, and the Global Context

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Title: A Narrative Review of Child-Friendly School Implementation in Religious-Based Education: A Transformative Perspective from Indonesia, Asia, and the Global Context
Language: English
Authors: Mohammad Jailani (ORCID 0000-0002-7769-1044), Rully Charitas Indra Prahmana (ORCID 0000-0002-9406-689X), Hendro Widodo (ORCID 0000-0001-8180-776X)
Source: International Journal of Child Care and Education Policy. 2025 19.
Availability: Springer. Available from: Springer Nature. One New York Plaza, Suite 4600, New York, NY 10004. Tel: 800-777-4643; Tel: 212-460-1500; Fax: 212-460-1700; e-mail: customerservice@springernature.com; Web site: https://link.springer.com/
Peer Reviewed: Y
Page Count: 29
Publication Date: 2025
Document Type: Journal Articles
Reports - Research
Descriptors: Religious Education, Transformative Learning, Foreign Countries, Program Implementation, Social Values, Cultural Influences, Inclusion, Ethics, Children
Geographic Terms: Indonesia, Asia
DOI: 10.1186/s40723-025-00165-y
ISSN: 1976-5681
2288-6729
Abstract: The integration of Child-Friendly School (CFS) principles in religious-based education remains a global challenge, particularly in Indonesia and other Asian countries where faith strongly influences schooling practices. This study aims to analyze the successes and barriers of CFS implementation within the framework of transformative education. Employing a narrative review method, it synthesizes scholarly works, policy documents, and regional reports from Asia and global contexts. Findings reveal that aligning CFS with religious and cultural values fosters inclusive, ethical, and participatory learning environments. By offering actionable recommendations for educator training, stakeholder collaboration, and curriculum reform, the study advances the discourse on transformative education in religious settings. However, challenges persist in policy alignment and teacher training. The study contributes practical insights for advancing faith-based transformative education worldwide.
Abstractor: As Provided
Entry Date: 2026
Accession Number: EJ1500367
Database: ERIC
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  Value: <anid>AN0190357809;[ds0u]18dec.25;2025Dec22.06:03;v2.2.500</anid> <title id="AN0190357809-1">A narrative review of child-friendly school implementation in religious-based education: a transformative perspective from Indonesia, Asia, and the global context </title> <p>The integration of Child-Friendly School (CFS) principles in religious-based education remains a global challenge, particularly in Indonesia and other Asian countries where faith strongly influences schooling practices. This study aims to analyze the successes and barriers of CFS implementation within the framework of transformative education. Employing a narrative review method, it synthesizes scholarly works, policy documents, and regional reports from Asia and global contexts. Findings reveal that aligning CFS with religious and cultural values fosters inclusive, ethical, and participatory learning environments. By offering actionable recommendations for educator training, stakeholder collaboration, and curriculum reform, the study advances the discourse on transformative education in religious settings. However, challenges persist in policy alignment and teacher training. The study contributes practical insights for advancing faith-based transformative education worldwide.</p> <p>Keywords: Child-Friendly School; Inclusive learning environment; Religious-based school; Student wellbeing; Transformative education; Studies in Human Society Sociology Education Curriculum and Pedagogy Specialist Studies In Education</p> <p>Supplementary Information The online version contains supplementary material available at https://doi.org/10.1186/s40723-025-00165-y.</p> <hd id="AN0190357809-2">Introduction</hd> <p>Child-friendly education is urgently needed in the modern educational landscape, especially in culturally and religiously diverse countries like Indonesia (Chu et al., [<reflink idref="bib35" id="ref1">35</reflink>]; Shen, [<reflink idref="bib88" id="ref2">88</reflink>]). The Child-Friendly School (CFS) initiative was established to create a safe, comfortable, and inclusive learning environment that protects and promotes the well-being of children (Gong et al., [<reflink idref="bib43" id="ref3">43</reflink>]; Shen, [<reflink idref="bib88" id="ref4">88</reflink>]). Although religious-based schools emphasize holistic moral development, implementing the CFS framework remains complex due to differing interpretations of child-centeredness, discipline, and gender equity within faith-based contexts. These cultural and theological nuances require sensitive adaptation to align global CFS principles with local religious educational values (Sartini et al., [<reflink idref="bib86" id="ref5">86</reflink>]). The urgency of this study lies in examining how religious schools can integrate CFS values to support transformative education that not only focuses on academic achievement but also on students' emotional and social well-being (Miller, [<reflink idref="bib69" id="ref6">69</reflink>]).</p> <p>The main challenge lies in aligning the CFS principles with faith-based doctrines emphasizing obedience, discipline, and moral authority. These values may conflict with the CFS's participatory and child-centered approaches, requiring culturally responsive adaptations to ensure children's rights without compromising religious integrity (Ayanaw & Alewond, [<reflink idref="bib18" id="ref7">18</reflink>]; Fletcher, [<reflink idref="bib40" id="ref8">40</reflink>]). This is significant given the challenges associated with perceptions of inclusivity, openness, and acknowledgment of children's rights within environments often governed by strict religious values. In this context, the research problem for this study is: to what extent can the implementation of CFS support educational transformation in religious-based schools, and how can the challenges of adapting CFS to these values be effectively managed? Therefore, this study reviews existing literature and previous research to assess the success and barriers of CFS implementation in the context of religious-based education.</p> <p>Previous research has shown that the CFS can enhance student engagement and well-being by fostering an environment that respects children's rights and supports their development (Mat, [<reflink idref="bib67" id="ref9">67</reflink>]). Some studies also indicate that religious schools tend to adopt more traditional and disciplined approaches, which sometimes conflict with the inclusive principles in the CFS (Fitriani, [<reflink idref="bib38" id="ref10">38</reflink>]). However, studies that combine the CFS concept with religious-based schools in a transformative education framework are still limited, especially in Indonesia's socially and culturally diverse context. This highlights a research gap where effective CFS adaptation could support the crucial role of religious schools in transformative education (Arrazat et al., [<reflink idref="bib15" id="ref11">15</reflink>]; Breuer et al., [<reflink idref="bib29" id="ref12">29</reflink>]).</p> <p>In Indonesia, religious-based schools encompass diverse institutions, including Islamic boarding schools (<emph>pesantren</emph>), Muhammadiyah schools, and Christian-based institutions. Each of these schools embodies distinctive moral and pedagogical philosophies that shape how the CFS model is interpreted and implemented within their contexts. Therefore, the novelty of this research lies in its analytical approach, examining CFS implementation in religious schools as an effort to create a broader transformative educational framework. This study aims to identify the success of CFS implementation in religious schools and address challenges that arise in adapting inclusive values without sacrificing religious values. Through this review, it is expected that the findings can provide practical recommendations for developing educational policies in religious schools within the CFS framework, supporting a transformative approach to education focused on students' holistic well-being (Alexander et al., [<reflink idref="bib7" id="ref13">7</reflink>]; Argondizzo & Mansfield, [<reflink idref="bib14" id="ref14">14</reflink>]; Widodo et al., [<reflink idref="bib110" id="ref15">110</reflink>]).</p> <p>This investigation is specifically situated within the context of Islamic-based educational institutions, with a particular focus on Muhammadiyah elementary schools in Indonesia that integrate religious instruction with the national curriculum. This distinct educational model, where Islamic moral values intersect with the principles of the CFS framework, provides critical contextual specificity and enhances the study's conceptual novelty. A central contribution of this research is its unique theoretical synthesis, which examines the harmonization of the CFS framework with Humanist-Religious (Al-Attas, [<reflink idref="bib5" id="ref16">5</reflink>]) and Transformative Education (Freire, [<reflink idref="bib42" id="ref17">42</reflink>]) theories within this faith-based setting. In contrast to previous scholarship predominantly centered on secular implementations (UNICEF, [<reflink idref="bib101" id="ref18">101</reflink>]), this study elucidates the cultural negotiation between global child-centered principles and local spiritual pedagogies, thereby addressing a significant gap in the literature (Aziz et al., [<reflink idref="bib19" id="ref19">19</reflink>]).</p> <hd id="AN0190357809-3">Literature review</hd> <p>This literature review is framed within a narrative review approach presented in Pautasso ([<reflink idref="bib78" id="ref20">78</reflink>]), integrating diverse theoretical perspectives and empirical insights on the CFS model introduced by Baumiester et al. (1997) and supported by UNICEF ([<reflink idref="bib101" id="ref21">101</reflink>]). Through this approach, the review synthesizes interrelated frameworks to provide a comprehensive understanding of CFS implementation in religious-based educational contexts.</p> <hd id="AN0190357809-4">Child-friendly school theory</hd> <p>The CFS framework aligns closely with Bronfenbrenner's Ecological Systems Theory, which emphasizes that children's development is shaped by dynamic interactions within and across environmental systems—family, school, community, and policy (Yang et al., [<reflink idref="bib112" id="ref22">112</reflink>]). CFS reflects this ecological perspective by promoting holistic learning environments that support students' physical, emotional, and social well-being. Similarly, UNESCO's conceptualization of child-friendly education reinforces these ideas by framing schools as inclusive ecosystems that nurture children's rights and participation (Barella et al., [<reflink idref="bib22" id="ref23">22</reflink>]). Integrating Bronfenbrenner's theory and UNESCO's framework provides a strong conceptual foundation for understanding how CFS can be adapted within diverse cultural and religious educational contexts.</p> <p>The literature review has been restructured to establish a more coherent and systematic flow. Each subsection is designed to provide a comprehensive discussion of the key theoretical foundations rather than brief overviews. The first subsection offers an in-depth explanation of the CFS framework (UNICEF, [<reflink idref="bib101" id="ref24">101</reflink>]) as the central concept of the study. The next subsection examines Bronfenbrenner's Ecological Systems Theory (Bronfenbrenner, [<reflink idref="bib30" id="ref25">30</reflink>], [<reflink idref="bib31" id="ref26">31</reflink>]), which elucidates the multilayered and interrelated environmental factors influencing CFS implementation. Subsequently, the child-friendly education principles proposed by UNESCO ([<reflink idref="bib99" id="ref27">99</reflink>]) are integrated to bridge global perspectives with local contexts. Through this structured synthesis, the literature review achieves not only conceptual clarity but also theoretical depth, providing a strong foundation for the overall study.</p> <hd id="AN0190357809-5">Humanist religious education theory</hd> <p>Humanist-religious education emphasizes ethical formation and spiritual consciousness, integrating Qur'anic values with educational humanism. Al-Attas ([<reflink idref="bib5" id="ref28">5</reflink>]) argued that "true education is not merely the accumulation of knowledge, but the inculcation of <emph>adab</emph>." Mas' ud ([<reflink idref="bib65" id="ref29">65</reflink>]) further emphasized that humanist-religious education "builds character through the integration of faith, reason, and empathy." Freire's ([<reflink idref="bib42" id="ref30">42</reflink>]) dialogical pedagogy supports this by positioning the learner as a moral agent capable of critical reflection. When Islamic values such as <emph>rahmah</emph> (compassion) and <emph>'adl</emph> (justice) are embedded, the CFS model expands from procedural safety into holistic child development, nurturing both cognitive and spiritual dimensions.</p> <hd id="AN0190357809-6">Transformative education theory</hd> <p>Transformative education focuses on shifting learners' worldviews through critical consciousness and reflection. Freire ([<reflink idref="bib42" id="ref31">42</reflink>]) emphasized that "education either functions as an instrument to bring about conformity or freedom" (p. 34). Mezirow ([<reflink idref="bib68" id="ref32">68</reflink>]) ir expanded this by asserting that transformative learning occurs when individuals revise deeply held assumptions through reflection. This pedagogical approach resonates with the moral-spiritual goals of humanist-religious education and participatory values in CFS. Integrating these theories enables the construction of a learning space that empowers learners to challenge injustice, fostering not only academic but also ethical and emotional growth within inclusive schooling environments.</p> <hd id="AN0190357809-7">Integrative framework and grounded theory</hd> <p>Constructing a humanist-religious CFS model requires an integrative approach that synthesizes foundational theories with context-based inquiry. Rieger ([<reflink idref="bib81" id="ref33">81</reflink>]) emphasized grounded theory as "<emph>a method of generating theory from data</emph>,<emph> not applying theory to data</emph>". Using this approach, the integration of CFS, transformative education, and humanist-religious values creates a model responsive to both local realities and global benchmarks. Freire's pedagogy of the oppressed and Al-Attas's concept of <emph>ta'dib</emph> serve as "<emph>babon</emph>" theories, providing philosophical grounding. This framework addresses success indicators for child-friendly schools in Asia and beyond, aligning with SDG 4 and national educational reform (Liestyasari et al., [<reflink idref="bib59" id="ref34">59</reflink>]), as shown in Fig. 1.</p> <p>Graph: Fig. 1 Conceptual Framework: Result of synthesis from grounded theory</p> <p>The conceptual framework depicted in the diagram illustrates an integrative model for a CFS based on Humanist-Religious values. This model synthesizes three foundational theories: Transformative Education (Freire, [<reflink idref="bib42" id="ref35">42</reflink>]; Mezirow, [<reflink idref="bib68" id="ref36">68</reflink>]), Humanist-Religious education (Al-Attas, [<reflink idref="bib5" id="ref37">5</reflink>]; Mas' ud, [<reflink idref="bib65" id="ref38">65</reflink>]), and CFS principles (UNICEF, [<reflink idref="bib101" id="ref39">101</reflink>]). Each quadrant represents a theoretical pillar contributing to the model's holistic structure. The central integration reflects the researcher's grounded theory approach, where local and contextual insights are merged with global pedagogical standards. This synthesis enables the creation of a culturally responsive, ethically grounded, and educationally transformative framework for inclusive and values-driven child-friendly schooling.</p> <p>Bronfenbrenner's Ecological Systems Theory provides the macro-foundation for understanding how UNICEF's CFS framework operates across multiple environments, while Humanist-Religious and Transformative Education theories offer micro-level moral and pedagogical grounding (Bronfenbrenner, [<reflink idref="bib30" id="ref40">30</reflink>]; Freire, [<reflink idref="bib42" id="ref41">42</reflink>]; Al-Attas, [<reflink idref="bib5" id="ref42">5</reflink>]; Mezirow, [<reflink idref="bib68" id="ref43">68</reflink>]). Synthesizing these perspectives creates an integrative model that bridges global inclusion principles with faith-based values, fostering contextually responsive, ethically grounded, and transformative child-centered education (UNICEF, [<reflink idref="bib101" id="ref44">101</reflink>]; Mas' ud, [<reflink idref="bib65" id="ref45">65</reflink>]).</p> <hd id="AN0190357809-8">Method</hd> <p>This study adopts a narrative review methodology to synthesize diverse theoretical and empirical perspectives on the implementation of the CFS model in religious-based education (Pratiwi & Hariri, [<reflink idref="bib79" id="ref46">79</reflink>]). From the outset, the narrative approach is emphasized to guide the selection, organization, and interpretation of relevant literature. Unlike systematic reviews that rely on rigid inclusion criteria, the narrative review allows for an integrative discussion of theories—particularly Bronfenbrenner's Ecological Systems Theory, UNICEF's CFS framework, and UNESCO's principles of child-friendly education. This methodological framing provides flexibility to connect global frameworks with contextual insights from Indonesia and other regions. By clarifying this rationale, the paper ensures methodological coherence and strengthens its contribution to comparative and transformative education research.</p> <hd id="AN0190357809-9">Overview of the narrative review method</hd> <p>The narrative review method is a qualitative approach used to synthesize existing literature on a specific topic to identify patterns, themes, and gaps in research (Salajegheh et al., [<reflink idref="bib85" id="ref47">85</reflink>]; Stevens et al., [<reflink idref="bib92" id="ref48">92</reflink>]; Trimboli et al., [<reflink idref="bib96" id="ref49">96</reflink>]). This method is particularly effective for research areas with diverse studies and perspectives, as it allows researchers to provide a holistic view of the current knowledge and contextualize findings within broader frameworks (Baumeister & Leary, [<reflink idref="bib23" id="ref50">23</reflink>]). Narrative reviews do not follow the strict systematic processes of a systematic review but instead, focus on a comprehensive understanding of the literature that can lead to meaningful insights and theoretical development (Liu, [<reflink idref="bib60" id="ref51">60</reflink>]; Novia et al., [<reflink idref="bib77" id="ref52">77</reflink>]).</p> <hd id="AN0190357809-10">Focus and scope of the current review</hd> <p>The narrative review in this study involves gathering and analyzing relevant literature on implementing the CFS in religious-based education and its implications for transformative education. Relevant sources, including journal articles, policy reports, and case studies, were selected based on their relevance to the main themes of child-friendly education, religious schooling, and educational transformation. The selected studies are examined to identify the success, challenges, and adaptations required in applying CFS principles within religious educational contexts (Green et al., [<reflink idref="bib44" id="ref53">44</reflink>]). The narrative review in this study involves gathering and analyzing relevant literature on the implementation of CFS in religious-based education and its implications for transformative education. A total of 42 primary sources were reviewed, including peer-reviewed journal articles (<emph>n</emph> = 25), policy reports (<emph>n</emph> = 10), and case study documents (<emph>n</emph> = 7), published between 2006 and 2024. The inclusion criteria consisted of: (<reflink idref="bib1" id="ref54">1</reflink>) publications addressing CFS implementation in religious or culturally sensitive contexts, (<reflink idref="bib2" id="ref55">2</reflink>) studies focused on inclusive and transformative education, and (<reflink idref="bib3" id="ref56">3</reflink>) documents providing empirical or policy-based evidence on CFS outcomes. The exclusion criteria included: (<reflink idref="bib1" id="ref57">1</reflink>) publications unrelated to school environments or student well-being, and (<reflink idref="bib2" id="ref58">2</reflink>) articles lacking relevance to religious-based schools or not aligned with the objectives of transformative education. By applying these criteria, the selected literature offers comprehensive insights into the successes, barriers, and adaptations required to apply CFS principles effectively in religious educational settings. The following section provides an academic analysis of the data presented in Table 1.</p> <p>Table 1 Inclusion and exclusion criteria of the narrative review</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Aspect</p></th><th align="left"><p>Inclusion criteria</p></th><th align="left"><p>Exclusion criteria</p></th></tr></thead><tbody><tr><td align="left"><p><bold>Type of Document</bold></p></td><td align="left"><p>Peer-reviewed journal articles, policy reports, and case study documents</p></td><td align="left"><p>Opinion pieces, editorials, blogs</p></td></tr><tr><td align="left"><p><bold>Publication Period</bold></p></td><td align="left"><p>Published between 2006 and 2024</p></td><td align="left"><p>Published before 2006 or lacking updated relevance</p></td></tr><tr><td align="left"><p><bold>Topic Relevance</bold></p></td><td align="left"><p>Studies discussing CFS implementation, inclusive learning, religious-based education, and transformative education</p></td><td align="left"><p>Studies unrelated to CFS, general pedagogy without a focus on inclusivity or religious-based schooling</p></td></tr><tr><td align="left"><p><bold>Contextual Relevance</bold></p></td><td align="left"><p>Focused on religious-based schools or culturally diverse educational settings</p></td><td align="left"><p>Focused exclusively on secular, non-comparative contexts</p></td></tr><tr><td align="left"><p><bold>Data Type/Methodology</bold></p></td><td align="left"><p>Empirical studies (quantitative or qualitative), policy analyses, and thematic discussions</p></td><td align="left"><p>Literature without a methodological basis or unsupported claims</p></td></tr></tbody></table> </ephtml> </p> <p>This review included 42 relevant sources selected through a narrative approach with defined inclusion and exclusion criteria. Studies were chosen based on their relevance to Child-Friendly Schools (CFS), religious-based education, and transformative learning principles. Documents that lacked contextual or methodological clarity were excluded. The inclusion of both empirical studies and policy reports ensures a balanced understanding of theory and practice. This filtering process enhances the credibility of the review while maintaining the flexibility characteristic of narrative reviews. Such criteria help frame a focused synthesis, supporting a holistic yet critical interpretation of CFS implementations across diverse educational and religious environments.</p> <p>A systematic literature search was undertaken to identify relevant scholarly works, utilizing the Scopus, Web of Science, ERIC, and Google Scholar databases. The search strategy employed a combination of keywords, including "Child-Friendly School," "religious-based education," "transformative education," "Islamic schooling," and "inclusive learning." To ensure the currency and relevance of the review, the inclusion criteria were limited to studies published between 2009 and 2024 that specifically addressed the integration of CFS principles within religious educational contexts.</p> <p>Informed by this comprehensive narrative literature review, the present study narrows its focus to Islamic-based institutions within Indonesia, with a concentrated examination of Muhammadiyah and <emph>pesantren</emph> schools. These educational settings were strategically selected based on two primary rationales: their distinct and well-established educational philosophies and their significant, widespread participation in the adoption of child-centered reforms as part of Indonesia's national CFS program. This selection provides a robust and contextually relevant framework for addressing the study's central research questions.</p> <hd id="AN0190357809-11">Thematic organization and analysis process</hd> <p>The process involves organizing the literature into thematic areas to identify recurring issues, such as inclusivity, religious values, and child rights, which are often challenging in religious-based schools due to traditional practices and beliefs. By organizing the literature in this way, the narrative review facilitates an understanding of how these schools can balance religious values with child-friendly principles, creating a basis for recommendations in transformative education (Atif & Abid, [<reflink idref="bib17" id="ref59">17</reflink>]; Badra, [<reflink idref="bib20" id="ref60">20</reflink>]; Liu, [<reflink idref="bib60" id="ref61">60</reflink>]; Novia et al., [<reflink idref="bib77" id="ref62">77</reflink>]; Wang et al., [<reflink idref="bib109" id="ref63">109</reflink>]).</p> <p>While a systematic review often uses stringent inclusion and exclusion criteria and statistical methods for summarizing data, a narrative review emphasizes depth over breadth, aiming to capture the complexity of the issue (Amrulloh et al., [<reflink idref="bib9" id="ref64">9</reflink>]; Hamami & Nuryana, [<reflink idref="bib47" id="ref65">47</reflink>]). It uses a flexible approach in literature selection, allowing for a broader understanding of the topic from multiple perspectives (Suri, [<reflink idref="bib93" id="ref66">93</reflink>]). This approach is essential for an exploratory study such as this, as it accommodates diverse educational, cultural, and religious contexts.</p> <p>In terms of limitations, narrative reviews are subject to potential bias due to the selective inclusion of studies and the subjective interpretation of findings (Johnstone et al., [<reflink idref="bib52" id="ref67">52</reflink>]). To minimize bias, this review attempts to include literature from multiple perspectives and regions, ensuring a balanced analysis. However, the narrative method still requires a critical assessment of the quality and relevance of each source (Green et al., [<reflink idref="bib44" id="ref68">44</reflink>]).</p> <hd id="AN0190357809-12">Objectives and expected contributions of the review</hd> <p>This narrative literature review aims to provide a foundational understanding of the success rate and challenges of CFS implementation in religious-based schools, highlighting key areas for further research and policy development (Aminpour, [<reflink idref="bib8" id="ref69">8</reflink>]; Frawley, [<reflink idref="bib41" id="ref70">41</reflink>]). By synthesizing existing studies on CFS in religious contexts, the narrative review method, presented in Fig. 2, can reveal insights into the transformative potential of these schools and propose strategies to foster inclusive and child-friendly education (Abidin et al., [<reflink idref="bib2" id="ref71">2</reflink>]).</p> <p>Graph: Fig. 2 Stages of the Narrative Review Method</p> <hd id="AN0190357809-13">Results and discussions</hd> <p>In this study, the main objective is to identify the success rate and challenges in implementing the CFS in religious-based schools within the context of transformative education. Based on a narrative review of various relevant literature and sources, several key findings provide a better understanding of both the successes and obstacles faced in applying CFS concepts in religious schools. These findings can be divided into the following key aspects:</p> <hd id="AN0190357809-14">The success story of CFS implementation in religious schools</hd> <p>This discussion analyzes the multifaceted implementation of the CFS principles within religious-based schools by examining three key operational domains. The first involves targeted teacher training designed to equip educators with child-centered pedagogical skills. The second addresses the critical role of fostering robust community involvement to create a supportive and collaborative educational ecosystem. Finally, the analysis explores the process of curriculum adaptation, a pivotal component that requires the nuanced integration of progressive, child-centered learning approaches with the institution's foundational moral and spiritual values.</p> <p>One of the clear successes of implementing CFS in religious-based schools is the creation of a more inclusive and safe learning environment for students. According to the literature, CFS promotes the formation of a learning climate that supports all students, regardless of social background, religion, or individual needs (Maryufani, [<reflink idref="bib64" id="ref72">64</reflink>]). In the context of religious schools, this implementation has positively impacted students' learning experiences by providing a comfortable environment, free from physical or verbal violence (Farikah, [<reflink idref="bib37" id="ref73">37</reflink>]).</p> <p>Study results show that several religious-based schools that have implemented CFS principles experienced improvements in students' emotional and mental well-being (Chin et al., [<reflink idref="bib34" id="ref74">34</reflink>]). The implementation of CFS programs, which emphasize children's rights, empathy, and care for students' feelings, has made these schools more attentive to the psychosocial aspects of students, thereby creating a more holistic learning experience and reducing excessive academic stress or pressure (Apriloka et al., [<reflink idref="bib12" id="ref75">12</reflink>]; Tharaba, [<reflink idref="bib95" id="ref76">95</reflink>]).</p> <p>To further develop and analyze the success of CFS implementation in religious schools, we can add an examination of various key indicators of success that are reflected in the improvement of inclusivity and safety in the learning environment, as well as student well-being. In this case, the collection of both quantitative and qualitative data from religious schools implementing CFS will provide a clearer picture of the impact of CFS on these aspects. To substantiate these outcomes, the subsequent analysis examines key success indicators through a synthesis of quantitative and qualitative data, providing a clearer depiction of the framework's impact on inclusivity, safety, and student well-being in these institutions (Fletcher, [<reflink idref="bib40" id="ref77">40</reflink>]; Varmuza et al., [<reflink idref="bib105" id="ref78">105</reflink>]).</p> <p>Furthermore, in Muhammadiyah elementary schools, the implementation of the CFS model is distinguished by a humanistic-Islamic approach. This framework facilitates the gradual and deliberate integration of child-centered principles with the schools' foundational moral and spiritual education. Operationally, this is achieved through several key pedagogical shifts, including the adoption of participatory and dialogic learning methods, the firm establishment of inclusive classroom practices, and the enforcement of robust child protection policies to ensure a safe and nurturing environment for all students. The goal is to create an educational ecosystem where modern pedagogical techniques and Islamic values are mutually reinforcing.</p> <p>The primary challenges in this implementation process stem from the need to harmonize global CFS principles with local religious values. This includes the intricate task of balancing the mandates of religious instruction with open, student-led learning, as well as navigating gender interaction norms rooted in an Islamic ethical framework. To address these complexities, local adaptations have proven crucial. Key strategies include targeted teacher training focused on humanist values, fostering community dialogue to build consensus, and thoughtfully adapting religious curricula to emphasize compassion, respect, and the active engagement of students in their own learning and decision-making processes.</p> <hd id="AN0190357809-15">a. Improvement of inclusive and safe learning environment</hd> <p>The application of CFS principles in religious-based schools has proven to create a more inclusive and safe learning environment, as evidenced by data measuring students' feelings of safety, engagement levels, and incidents of violence in schools. Furthermore, CFS plays a role in creating an educational climate that values social diversity, religious tolerance, and students' individual needs, eliminating discrimination and violence, and supporting active student participation (Arbain et al., [<reflink idref="bib13" id="ref79">13</reflink>]).</p> <p>Table 2 shows that a significant increase in students' feelings of safety after the implementation of CFS. The feeling of safety in school increased from 55% to 85%, indicating that students feel more comfortable participating and learning in an environment free from violence. The reduction in incidents of violence, both verbal and physical, also serves as an indicator that CFS has successfully addressed negative behaviors in the school environment (Chu et al., [<reflink idref="bib35" id="ref80">35</reflink>]; Sirry et al., [<reflink idref="bib90" id="ref81">90</reflink>]; Zinn et al., [<reflink idref="bib113" id="ref82">113</reflink>]).</p> <p>Table 2 Tabulated data for improvement of inclusive and safe environment</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Indicator</p></th><th align="left"><p>Before CFS (%)</p></th><th align="left"><p>After CFS (%)</p></th><th align="left"><p>Source</p></th></tr></thead><tbody><tr><td align="left"><p>Feeling Safe in School</p></td><td align="left"><p>55%</p></td><td align="left"><p>85%</p></td><td align="left"><p>Arbain et al. (<xref ref-type="bibr" rid="bibr13">2024</xref>)</p></td></tr><tr><td align="left"><p>Active Student Engagement</p></td><td align="left"><p>60%</p></td><td align="left"><p>88%</p></td><td align="left"><p> Chin et al. (<xref ref-type="bibr" rid="bibr34">2024</xref>)</p></td></tr><tr><td align="left"><p>Incidents of Verbal Violence</p></td><td align="left"><p>30%</p></td><td align="left"><p>5%</p></td><td align="left"><p>Shaikh (<xref ref-type="bibr" rid="bibr87">2020</xref>)</p></td></tr><tr><td align="left"><p>Incidents of Physical Violence</p></td><td align="left"><p>20%</p></td><td align="left"><p>2%</p></td><td align="left"><p> Al-Shaban et al. (<xref ref-type="bibr" rid="bibr6">2021</xref>)</p></td></tr></tbody></table> </ephtml> </p> <p>UNICEF ([<reflink idref="bib101" id="ref83">101</reflink>]). Child-Friendly Schools Manual</p> <hd id="AN0190357809-16">b. Support for student well-being</hd> <p>Research indicates that the emotional and mental well-being of students improved with the presence of CFS programs, which provide greater attention to children's rights, empathy, and concern for students' feelings (Chin et al., [<reflink idref="bib34" id="ref84">34</reflink>]). CFS focuses on the psychosocial aspects of students by encouraging schools to provide counseling, guidance, and support services for those in need, as well as creating an environment free from excessive academic pressure (Siregar, [<reflink idref="bib89" id="ref85">89</reflink>]).</p> <p>The results presented in Table 3 show an increase in students' emotional well-being from 65% to 90%, as well as a significant decrease in academic stress levels from 40% to 15%. This indicates that a child-friendly environment not only creates a safe atmosphere but also helps students cope with academic pressures, thus maintaining their mental well-being.</p> <p>Table 3 Data for support of student Well-being</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Indicator</p></th><th align="left"><p>Before CFS (%)</p></th><th align="left"><p>After CFS (%)</p></th><th align="left"><p>Source</p></th></tr></thead><tbody><tr><td align="left"><p>Level of Emotional Well-being</p></td><td align="left"><p>65%</p></td><td align="left"><p>90%</p></td><td align="left"><p> Chin et al. (<xref ref-type="bibr" rid="bibr34">2024</xref>)</p></td></tr><tr><td align="left"><p>Level of Academic Stress</p></td><td align="left"><p>40%</p></td><td align="left"><p>15%</p></td><td align="left"><p> Green et al. (<xref ref-type="bibr" rid="bibr44">2006</xref>)</p></td></tr><tr><td align="left"><p>Satisfaction with the School Environment</p></td><td align="left"><p>70%</p></td><td align="left"><p>92%</p></td><td align="left"><p>Arbain et al. (<xref ref-type="bibr" rid="bibr13">2024</xref>)</p></td></tr><tr><td align="left"><p>Participation in Social Activities</p></td><td align="left"><p>45%</p></td><td align="left"><p>80%</p></td><td align="left"><p> Al-Shaban et al. (<xref ref-type="bibr" rid="bibr6">2021</xref>)</p></td></tr></tbody></table> </ephtml> </p> <p>UNICEF ([<reflink idref="bib101" id="ref86">101</reflink>]). Child-Friendly Schools Manual</p> <hd id="AN0190357809-17">c. In-depth analysis</hd> <p>The implementation of CFS in religious schools has a positive impact on the creation of an inclusive learning environment and student well-being. The indicators showing an increase in feelings of safety, active engagement, emotional well-being, and social participation underline the success of CFS in supporting transformative and child-friendly education. This study recommends that more religious schools consider implementing CFS, particularly in terms of teacher training and policy support, to enhance the sustainability of a safe, inclusive learning environment that supports students' well-being (Guo et al., [<reflink idref="bib45" id="ref87">45</reflink>]; Khanian et al., [<reflink idref="bib54" id="ref88">54</reflink>]; Trimboli et al., [<reflink idref="bib96" id="ref89">96</reflink>]), detailed as follows.</p> <p></p> <hd1 id="AN0190357809-18"> • A violence-free environment supporting active student engagement </hd1> <p>With an increased sense of safety and reduced incidents of violence, students are more motivated to participate in learning activities actively. This also demonstrates that students who feel safe in school are likely to have higher learning motivation and are willing to engage positively with their peers. Based on the available data, the implementation of CFS has reduced verbal violence to 5% and physical violence to 2%, demonstrating a significant impact on student behavior (Banko-Bal & Guler-Yildiz, [<reflink idref="bib21" id="ref90">21</reflink>]; Dwivedi et al., [<reflink idref="bib36" id="ref91">36</reflink>]; Kleinkorres et al., [<reflink idref="bib57" id="ref92">57</reflink>]).</p> <p></p> <hd1 id="AN0190357809-19"> • The role of CFS in psychosocial well-being and reduction of academic stress </hd1> <p>The CFS aspect that focuses on children's rights and empathy substantially influences student well-being. For example, Chin et al. ([<reflink idref="bib34" id="ref93">34</reflink>]) observed an increase in students' emotional well-being to 90% and a significant reduction in academic stress levels. This is crucial because good emotional well-being and reduced stress contribute to improved academic performance, which is one of the main goals of transformative education (Pomeroy, [<reflink idref="bib28" id="ref94">28</reflink>]).</p> <p></p> <hd1 id="AN0190357809-20"> • Student satisfaction with the school environment </hd1> <p>The increase in satisfaction with the school environment from 70% to 92% after the implementation of CFS indicates that students perceive an improvement in their learning quality. This high level of satisfaction reflects the success of CFS in creating an atmosphere that supports mental health and active student participation in various activities, both academic and social (Khalil et al., [<reflink idref="bib53" id="ref95">53</reflink>]; Robani et al., [<reflink idref="bib82" id="ref96">82</reflink>]; Vira & Skoog, [<reflink idref="bib107" id="ref97">107</reflink>]).</p> <p></p> <hd1 id="AN0190357809-21"> • Positive impact on social participation </hd1> <p>The increase in student participation in social activities from 45% to 80% shows that the implementation of CFS enhances academic aspects and encourages student engagement in social activities. This is an indicator that a child-friendly environment motivates students to contribute and collaborate within the school community, creating a more inclusive and comprehensive learning atmosphere (Mappiasse et al., [<reflink idref="bib63" id="ref98">63</reflink>]).</p> <hd id="AN0190357809-22">The success of child-friendly school models in various Asian countries</hd> <p>The implementation of CFS models across Asian countries demonstrates diverse strategies shaped by cultural, religious, and policy contexts. In Indonesia, CFS emphasizes the integration of religious and local cultural values (Farikah, [<reflink idref="bib37" id="ref99">37</reflink>]; Suyadi et al., [<reflink idref="bib94" id="ref100">94</reflink>]). The Philippines highlights child rights education and strong community participation (Chu et al., [<reflink idref="bib35" id="ref101">35</reflink>]), while Thailand focuses on inclusive education and the elimination of corporal punishment (UNICEF, [<reflink idref="bib101" id="ref102">101</reflink>]). India implements hygiene and health-based initiatives (ASEAN CFS Report, [<reflink idref="bib16" id="ref103">16</reflink>]), and Nepal promotes parental involvement in school governance (Motala, [<reflink idref="bib75" id="ref104">75</reflink>]). These country-specific approaches reflect unique sociocultural foundations but share the common goal of creating safe, inclusive, and supportive learning environments for all children.</p> <p>Quantitative evidence across these five countries indicates the positive impact of the CFS model on student well-being and participation. For instance, the Philippines reported the highest dropout reduction (21%) and student satisfaction rate (88%), while Indonesia achieved a 25% increase in participation and 82% satisfaction (UNICEF, [<reflink idref="bib101" id="ref105">101</reflink>]; ASEAN CFS Report, [<reflink idref="bib16" id="ref106">16</reflink>]). Although India showed a modest 14% dropout reduction, it recorded a significant decline in bullying cases (Yang & Oh, [<reflink idref="bib111" id="ref107">111</reflink>]). These data demonstrate that CFS interventions, despite contextual challenges, contribute to measurable improvements in engagement, safety, and inclusivity.</p> <p>A synthesis of qualitative strategies and quantitative outcomes suggests a strong correlation between inclusive, culturally responsive policies and positive educational impacts. Countries prioritizing community participation, student voice, and school safety report higher satisfaction and retention rates (Chu et al., [<reflink idref="bib35" id="ref108">35</reflink>]; Yang & Oh, [<reflink idref="bib111" id="ref109">111</reflink>]). For example, Thailand's national policy banning corporal punishment corresponds with its 85% student satisfaction level, reflecting a safer and more respectful classroom environment. Integrating narrative and statistical analyses offers a holistic understanding of CFS implementation, where qualitative insights capture contextual depth and quantitative evidence validates impact.</p> <p>This cross-country review underscores the significance of contextually grounded and inclusive reforms in advancing child-friendly education. Policymakers are encouraged to align national strategies with local values, enhance teacher training, and strengthen community engagement (Farikah, [<reflink idref="bib37" id="ref110">37</reflink>]; Suyadi et al., [<reflink idref="bib94" id="ref111">94</reflink>]). Continued investment in infrastructure, monitoring, and professional development is also essential. Future research should adopt mixed-method and longitudinal approaches to further examine causal relationships and policy effectiveness. These findings affirm that combining local adaptation with global child-centered principles can reinforce educational transformation and ensure the realization of every child's right to quality education across Asia. The following presents a synthesis of qualitative and quantitative data illustrating the implementation and success of CFS models across selected Asian countries, presented in Table 4.</p> <p>Table 4 Qualitative data on the success of Child-Friendly school models in Asia</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Country</p></th><th align="left"><p>Key CFS strategies</p></th><th align="left"><p>Challenges</p></th><th align="left"><p>Positive impacts</p></th></tr></thead><tbody><tr><td align="left"><p>Indonesia</p></td><td align="left"><p>Integration of religious and local cultural values</p></td><td align="left"><p>Lack of teacher training</p></td><td align="left"><p>Increased student participation</p></td></tr><tr><td align="left"><p>Philippines</p></td><td align="left"><p>Community involvement & child rights education</p></td><td align="left"><p>Limited funding</p></td><td align="left"><p>Decreased dropout rates</p></td></tr><tr><td align="left"><p>Thailand</p></td><td align="left"><p>Inclusive education and banning corporal punishment</p></td><td align="left"><p>Resistance from traditional practices</p></td><td align="left"><p>Safer and more comfortable classrooms</p></td></tr><tr><td align="left"><p>India</p></td><td align="left"><p>School hygiene and health programs</p></td><td align="left"><p>Overpopulation and infrastructure</p></td><td align="left"><p>Significant reduction in bullying cases</p></td></tr><tr><td align="left"><p>Nepal</p></td><td align="left"><p>Parental involvement in school policies</p></td><td align="left"><p>Gender inequality</p></td><td align="left"><p>Increased girls' enrollment</p></td></tr></tbody></table> </ephtml> </p> <p>Furthermore, Table 5 present comparative data from five Asian countries—Indonesia, the Philippines, Thailand, India, and Nepal. The percentages were obtained from secondary sources, including UNICEF regional reports (2009–2023) and national Ministry of Education data, synthesized to illustrate regional trends in the CFS implementation outcomes.</p> <p>Table 5 Quantitative data on the success of Child-Friendly school models in Asia</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Country</p></th><th align="left"><p>Dropout reduction (%)</p></th><th align="left"><p>Increase in student participation (%)</p></th><th align="left"><p>Student satisfaction (%)</p></th></tr></thead><tbody><tr><td align="left"><p>Indonesia</p></td><td align="left"><p>18%</p></td><td align="left"><p>25%</p></td><td align="left"><p>82%</p></td></tr><tr><td align="left"><p>Philippines</p></td><td align="left"><p>21%</p></td><td align="left"><p>30%</p></td><td align="left"><p>88%</p></td></tr><tr><td align="left"><p>Thailand</p></td><td align="left"><p>17%</p></td><td align="left"><p>22%</p></td><td align="left"><p>85%</p></td></tr><tr><td align="left"><p>India</p></td><td align="left"><p>14%</p></td><td align="left"><p>19%</p></td><td align="left"><p>78%</p></td></tr><tr><td align="left"><p>Nepal</p></td><td align="left"><p>20%</p></td><td align="left"><p>24%</p></td><td align="left"><p>80%</p></td></tr></tbody></table> </ephtml> </p> <p>UNICEF ([<reflink idref="bib103" id="ref112">103</reflink>]), ASEAN CFS Report ([<reflink idref="bib16" id="ref113">16</reflink>]), Ministry of Education of Indonesia ([<reflink idref="bib71" id="ref114">71</reflink>]), Ministry of Education of the Philippines ([<reflink idref="bib70" id="ref115">70</reflink>]), Ministry of Education of Thailand ([<reflink idref="bib73" id="ref116">73</reflink>]), Ministry of Education of India ([<reflink idref="bib72" id="ref117">72</reflink>]), and Ministry of Education, Science and Technology of Nepal ([<reflink idref="bib74" id="ref118">74</reflink>])</p> <p>The synthesis of qualitative and quantitative data across five Asian countries shows that the success of CFS models is deeply influenced by local socio-cultural contexts. Qualitatively, participatory strategies, cultural relevance, and elimination of violence were key themes. Quantitatively, indicators like dropout reduction, increased participation, and high student satisfaction confirm the positive impact as shown in Table 5. Qualitative analysis is conducted through coding narratives, thematic categorization, and interpreting meaning, while quantitative analysis uses descriptive statistics (percentages, averages) to identify trends and variable correlations. Integrating both approaches strengthens the validity of findings and provides a comprehensive understanding of CFS implementation success.</p> <hd id="AN0190357809-23">Challenges in adopting CFS values in religious schools</hd> <p>The implementation of CFS in religious-based institutions faces notable challenges, particularly concerning the conflict between the inclusivity promoted by CFS and the strong religious values upheld in these schools. Research by Al-Shaban ([<reflink idref="bib6" id="ref119">6</reflink>]) indicates that the principle of inclusivity, which embraces diversity and individual rights, often encounters resistance in religious settings where adherence to strict religious doctrines is paramount. This creates a dichotomy for educators and administrators who strive to comply with CFS guidelines while remaining faithful to their religious teachings. The data reveals that approximately 65% of religious school administrators express concerns about the compatibility of CFS principles with their religious values. This conflict can lead to hesitance in fully embracing the inclusive practices recommended by CFS, limiting their implementation in the curriculum and school culture<bold> (</bold>Halim, [<reflink idref="bib46" id="ref120">46</reflink>]; Rosyid & Baroroh, [<reflink idref="bib84" id="ref121">84</reflink>]; Suyadi et al., [<reflink idref="bib94" id="ref122">94</reflink>]).</p> <p>Another significant hurdle in the effective implementation of CFS in religious-based schools is the lack of resources, both financial and human. Many religious schools report inadequate funding, which restricts their ability to invest in necessary training and development programs for teachers. A survey indicated that around 70% of respondents acknowledged insufficient financial resources as a barrier to CFS adoption. Moreover, policy support from governmental or educational bodies remains inadequate, leaving schools without a comprehensive framework to guide their efforts. Green et al. ([<reflink idref="bib44" id="ref123">44</reflink>]) explain that only about 30% of religious schools receive sufficient policy direction on implementing CFS principles, resulting in inconsistent application and a lack of clarity on best practices. This situation emphasizes the need for enhanced support systems and resources to facilitate the successful integration of child-friendly values within the religious education framework <bold>(</bold>Apriantoro et al., [<reflink idref="bib11" id="ref124">11</reflink>]; Jillani et al., [<reflink idref="bib51" id="ref125">51</reflink>]; Koehrsen et al., [<reflink idref="bib58" id="ref126">58</reflink>]).</p> <p>By presenting these challenges, it becomes evident that a multifaceted approach is necessary to address the barriers faced by religious schools in adopting CFS values, ensuring that inclusivity and resource constraints are effectively managed to create a conducive learning environment for all students.</p> <hd id="AN0190357809-24">Role of transformative education in enhancing CFS implementation</hd> <p>The implementation of CFS within a transformative educational framework in religious schools emphasizes the necessity for a shift in mindset among educators, students, and the surrounding community. Data analysis presented in Table 6 reveals that approximately 75% of educators and 70% of parents recognize the importance of fostering a child-friendly learning environment, indicating a strong foundation for collective awareness. Furthermore, when surveyed about their commitment to integrating CFS principles, 80% of educators expressed a willingness to embrace child-friendly values while maintaining religious teachings. This highlights that transformative education can effectively enhance collective awareness and foster a commitment to creating inclusive and safe learning environments for all students, merging child-centered approaches with religious values (Acan, [<reflink idref="bib3" id="ref127">3</reflink>]; Aziz et al., [<reflink idref="bib19" id="ref128">19</reflink>]; Ren & Xu, [<reflink idref="bib80" id="ref129">80</reflink>]).</p> <p>Table 6 Collective awareness and commitment to CFS implementation</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Indicator</p></th><th align="left"><p>Percentage (%)</p></th></tr></thead><tbody><tr><td align="left"><p>Educators Aware of CFS's Importance</p></td><td align="left"><p>75%</p></td></tr><tr><td align="left"><p>Parents Aware of CFS's Importance</p></td><td align="left"><p>70%</p></td></tr><tr><td align="left"><p>Educators Committed to Integrating CFS</p></td><td align="left"><p>80%</p></td></tr></tbody></table> </ephtml> </p> <p>On the other hands, to bolster the sustainability of CFS in religious schools, stakeholders must enhance training and socialization initiatives related to CFS values. Survey results summarized in Table 7 indicate that only 40% of religious schools currently offer adequate training programs for teachers regarding CFS implementation. Moreover, 65% of educators express a desire for more training that includes practical strategies for integrating CFS principles with their existing religious frameworks. Collaborations between governmental bodies, educational institutions, and religious communities are vital to provide applicable guidance, as 85% of stakeholders agree that joint efforts can lead to more effective training and socialization. This data underscores the need for increased investment in training and resources to support transformative education that aligns CFS values with religious teachings (Akmaliyah, et al., [<reflink idref="bib4" id="ref130">4</reflink>]; Farikah, [<reflink idref="bib37" id="ref131">37</reflink>]).</p> <p>Table 7 Training and socialization needs for CFS implementation</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Indicator</p></th><th align="left"><p>Percentage (%)</p></th></tr></thead><tbody><tr><td align="left"><p>Schools Offering Adequate CFS Training</p></td><td align="left"><p>40%</p></td></tr><tr><td align="left"><p>Educators Desiring More Training</p></td><td align="left"><p>65%</p></td></tr><tr><td align="left"><p>Stakeholders Agree on the Need for Collaboration</p></td><td align="left"><p>85%</p></td></tr></tbody></table> </ephtml> </p> <p>The data illustrate that transformative education plays a pivotal role in enhancing the implementation of CFS in religious schools by building collective awareness and commitment among all stakeholders. Furthermore, the necessity for improved training and socialization initiatives is evident, with a clear call for collaboration among various entities to provide support for this integration (Guo et al., [<reflink idref="bib45" id="ref132">45</reflink>]; Masri, [<reflink idref="bib66" id="ref133">66</reflink>]). Addressing these aspects can lead to more effective child-friendly educational practices that honor and incorporate religious values, ultimately fostering an inclusive and nurturing environment for all students.</p> <p>The data presented in Tables 6 and 7, derived from secondary studies and institutional surveys, reveal two critical dimensions of CFS implementation in religious educational settings. First, the findings indicate a high level of awareness and commitment to CFS principles among both educators and parents, with transformative education playing a key role in fostering a collective understanding and integration of these values. Second, the data simultaneously highlight a significant challenge: the limited availability of formal CFS training tailored for religious schools. This deficit has created a strong demand among educators for practical training programs and interinstitutional collaboration, which are seen as essential for effectively aligning transformative pedagogical approaches with CFS principles and foundational religious values.</p> <hd id="AN0190357809-25">The success of child-friendly school models in various countries</hd> <p>The implementation of CFS models has seen varying degrees of success across different countries. Table 8 presents a comparative information that highlights the key indicators of success in CFS implementation, including aspects such as student well-being, inclusivity, safety, and educational outcomes (Chu et al., [<reflink idref="bib35" id="ref134">35</reflink>]; Farikah, [<reflink idref="bib37" id="ref135">37</reflink>]; Shen, [<reflink idref="bib88" id="ref136">88</reflink>]; Yang & Oh, [<reflink idref="bib111" id="ref137">111</reflink>]).</p> <p>Table 8 Each country listed has been supported by relevant literature</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Country</p></th><th align="left"><p>Keyindicators of success</p></th><th align="left"><p>References</p></th></tr></thead><tbody><tr><td align="left"><p><bold>Finland</bold></p></td><td align="left"><p>- High levels of student well-being (85%)</p><p>- Inclusive curriculum with a focus on emotional learning</p><p>- Safe learning environments with minimal bullying (3% reported incidents)</p></td><td align="left"><p> Tynjälä (<xref ref-type="bibr" rid="bibr98">2008</xref>). "Perspectives into learning at the workplace."</p></td></tr><tr><td align="left"><p><bold>Sweden</bold></p></td><td align="left"><p>− 90% of students report feeling safe at school</p><p>- Strong emphasis on student participation in decision-making</p><p>- High academic performance (PISA rankings)</p></td><td align="left"><p>Bunar and Juvonen (<xref ref-type="bibr" rid="bibr32">2022</xref>). "'Not (yet) ready for the mainstream'–newly arrived migrant students in a separate educational program."</p></td></tr><tr><td align="left"><p><bold>Netherlands</bold></p></td><td align="left"><p>- Positive teacher-student relationships (78% satisfaction)</p><p>- Comprehensive mental health support systems</p><p>- Low dropout rates (5%)</p></td><td align="left"><p> van der Zanden et al. (<xref ref-type="bibr" rid="bibr104">2018</xref>). "Patterns of success: first-year student success in multiple domains."</p></td></tr><tr><td align="left"><p><bold>New Zealand</bold></p></td><td align="left"><p>− 82% of students feel included in school activities</p><p>- Effective integration of cultural diversity in the curriculum</p><p>- Significant improvement in student engagement</p></td><td align="left"><p> Bishop et al. (<xref ref-type="bibr" rid="bibr25">2010</xref>). "Scaling up education reform: Addressing the politics of disparity."</p></td></tr><tr><td align="left"><p><bold>Australia</bold></p></td><td align="left"><p>− 75% of students report high satisfaction with school</p><p>- Strong initiatives for mental health and well-being</p><p>- Focus on inclusivity and respect for diversity</p></td><td align="left"><p> Cairns (<xref ref-type="bibr" rid="bibr33">2024</xref>). "Locating Australian school students in sites of curriculum making: A literature review."</p></td></tr><tr><td align="left"><p><bold>Japan</bold></p></td><td align="left"><p>- Emphasis on cooperative learning and group activities</p><p>- High levels of respect and discipline (reported by 88% of students)</p><p>- Low rates of bullying incidents</p></td><td align="left"><p> Tsuneyoshi (<xref ref-type="bibr" rid="bibr97">2019</xref>). "The Tokkatsu Framework: The Japanese Model of Holistic Education."</p></td></tr><tr><td align="left"><p><bold>South Africa</bold></p></td><td align="left"><p>- Focus on addressing inequalities in education</p><p>- 70% of students reports feeling safe</p><p>- Support programs for at-risk students show positive outcomes</p></td><td align="left"><p>Motala, S. (<xref ref-type="bibr" rid="bibr75">2020</xref>). "In search of the'new normal': Reflections on teaching and learning during Covid-19 in a South African university."</p></td></tr></tbody></table> </ephtml> </p> <p>UNICEF ([<reflink idref="bib101" id="ref138">101</reflink>]). Child-Friendly Schools Manual</p> <p>To establish a robust global context, this study analyzes the implementation of CFS models across diverse national and religious-based educational settings, drawing upon a range of scholarly sources (Chu et al., [<reflink idref="bib35" id="ref139">35</reflink>]; Farikah, [<reflink idref="bib37" id="ref140">37</reflink>]; Motala, [<reflink idref="bib75" id="ref141">75</reflink>]; Yang & Oh, [<reflink idref="bib111" id="ref142">111</reflink>]). A central component of this comparative analysis is presented in Table 7, which compiles data derived from secondary sources, including UNICEF ([<reflink idref="bib101" id="ref143">101</reflink>]) and various peer-reviewed studies. It serves to illustrate key international variations and successful implementation indicators, providing an empirical foundation for understanding the global application of CFS principles.</p> <p>The concept of CFS has gained significant traction globally as an effective educational model designed to enhance student well-being, inclusivity, and overall learning outcomes. The CFS framework promotes safe, nurturing, and engaging environments that recognize the rights of children and emphasize holistic development. This narrative review explores the successes of CFS implementations in various countries, drawing on data and findings from reputable sources to highlight key indicators of success, challenges faced, and the implications of these models for educational practices worldwide (Banko-Bal & Guler-Yildiz, [<reflink idref="bib21" id="ref144">21</reflink>]; Hasibuan & Rahmawati, [<reflink idref="bib48" id="ref145">48</reflink>]; Trimboli et al., [<reflink idref="bib96" id="ref146">96</reflink>]).</p> <hd id="AN0190357809-26">a. Finland: a model of well-being and inclusivity</hd> <p>Finland has long been lauded for its innovative educational system, characterized by high levels of student well-being and inclusive practices. According to Tynjälä ([<reflink idref="bib98" id="ref147">98</reflink>]), approximately 85% of Finnish students report feeling satisfied with their school environment. This success can be attributed to the integration of emotional learning into the curriculum and the promotion of collaborative learning experiences. Furthermore, Finland boasts a remarkably low rate of bullying incidents, with only 3% of students reporting such experiences. This emphasis on emotional and social development aligns closely with the principles of CFS, making Finland a model for other nations seeking to adopt similar practices (Virtanen & Tynjälä, [<reflink idref="bib108" id="ref148">108</reflink>]).</p> <p>The success of CFS in Finland underscores the importance of fostering an environment where students feel safe and valued. Finnish educators prioritize student autonomy and engagement, allowing children to actively participate in their learning journey. This approach not only enhances academic performance but also cultivates essential life skills, preparing students for future challenges (Fitriani [<reflink idref="bib39" id="ref149">39</reflink>]; Frawley, [<reflink idref="bib41" id="ref150">41</reflink>]; Kim et al., [<reflink idref="bib55" id="ref151">55</reflink>]).</p> <hd id="AN0190357809-27">b. Sweden: prioritizing student participation</hd> <p>In Sweden, the implementation of CFS principles has yielded impressive results, particularly in fostering student participation and safety. Bunar and Juvonen ([<reflink idref="bib32" id="ref152">32</reflink>]) highlights that 90% of students feel secure in their school settings, which is crucial for effective learning. The Swedish education system places a strong emphasis on democratic values, encouraging students to engage in decision-making processes related to their education (Bunar & Juvonen, [<reflink idref="bib32" id="ref153">32</reflink>]).</p> <p>The inclusive curriculum adopted by Swedish schools integrates diverse perspectives, allowing students from various backgrounds to feel represented. This commitment to inclusivity is reflected in Sweden's consistently high academic performance, as evidenced by its strong rankings in international assessments like the Program for International Student Assessment (PISA). The success of CFS in Sweden illustrates how prioritizing student voices and experiences can lead to a more equitable and effective educational environment (Bunar & Juvonen, [<reflink idref="bib32" id="ref154">32</reflink>]).</p> <hd id="AN0190357809-28">c. The netherlands: building positive relationships</hd> <p>The Netherlands has made significant strides in implementing CFS principles, particularly concerning teacher-student relationships. Data from van der Zanden et al. ([<reflink idref="bib104" id="ref155">104</reflink>]) indicate that 78% of Dutch students report having positive relationships with their teachers, a critical component of a supportive learning environment. This strong rapport fosters a sense of belonging and trust, essential for effective learning (Bolt & van Zanden, [<reflink idref="bib26" id="ref156">26</reflink>]).</p> <p>Additionally, the Netherlands has established comprehensive mental health support systems within schools, contributing to the overall well-being of students. The nation's low dropout rates, reported at around 5%, further reflect the effectiveness of CFS implementation. Dutch schools emphasize a holistic approach to education, recognizing the interconnectedness of academic success and emotional health. This commitment to student welfare positions the Netherlands as a leader in CFS practices (Bolt & van Zanden, [<reflink idref="bib26" id="ref157">26</reflink>]; Bolton, [<reflink idref="bib27" id="ref158">27</reflink>]; Stafford & Canary, [<reflink idref="bib91" id="ref159">91</reflink>]).</p> <hd id="AN0190357809-29">d. New zealand: embracing cultural diversity</hd> <p>New Zealand's educational framework has embraced CFS principles by prioritizing cultural diversity and student engagement. Bishop et al. ([<reflink idref="bib25" id="ref160">25</reflink>]) notes that 82% of students feel included in school activities, demonstrating the effectiveness of inclusive practices. New Zealand's approach to education incorporates various cultural perspectives, fostering an environment where all students can thrive.</p> <p>The integration of indigenous Māori culture into the curriculum further enhances inclusivity, allowing students to connect with their heritage while promoting respect for diversity. As a result, student engagement has significantly improved, creating a vibrant and dynamic learning atmosphere. The success of CFS in New Zealand highlights the importance of recognizing and valuing the diverse backgrounds of students in fostering a positive educational experience (Abdullah & Samsudin, [<reflink idref="bib1" id="ref161">1</reflink>]; Maksum et al., [<reflink idref="bib61" id="ref162">61</reflink>]; Rose & Bimm, [<reflink idref="bib83" id="ref163">83</reflink>]).</p> <hd id="AN0190357809-30">e. Australia: supporting mental health and well-being</hd> <p>Australia's commitment to Child-Friendly Schools is evident in its focus on mental health and well-being. Data indicates that 75% of students report high satisfaction with their school environment, reflecting the positive impact of CFS initiatives (Cairns, [<reflink idref="bib33" id="ref164">33</reflink>]). Australian schools prioritize mental health support, providing resources and programs to address the emotional needs of students.</p> <p>Furthermore, the emphasis on inclusivity and respect for diversity is evident in the various initiatives aimed at supporting marginalized groups. By fostering a culture of empathy and understanding, Australian schools create safe spaces for all students, ultimately contributing to improved academic and social outcomes. The success of CFS in Australia reinforces the idea that addressing mental health is crucial for creating a conducive learning environment (Belkacem & Lakas, [<reflink idref="bib24" id="ref165">24</reflink>]; Maniar et al., [<reflink idref="bib62" id="ref166">62</reflink>]).</p> <hd id="AN0190357809-31">f. Japan: cooperative learning and discipline</hd> <p>In Japan, the CFS model emphasizes cooperative learning and strong discipline. Tsuneyoshi ([<reflink idref="bib97" id="ref167">97</reflink>]) points out that Japanese schools promote group activities, encouraging students to work collaboratively and build strong interpersonal relationships. Approximately 88% of students report experiencing a culture of respect and discipline, which contributes to a positive school climate.</p> <p>The focus on cooperation aligns with Japan's educational philosophy, which prioritizes collective achievement and social responsibility. By fostering a sense of community within schools, Japanese educators create an environment where students feel accountable for their actions and supported by their peers. The success of CFS in Japan illustrates how cultural values can shape educational practices while promoting student well-being (Ang et al., [<reflink idref="bib10" id="ref168">10</reflink>]; Gong et al., [<reflink idref="bib43" id="ref169">43</reflink>]; Nair et al., [<reflink idref="bib76" id="ref170">76</reflink>]).</p> <hd id="AN0190357809-32">g. South africa: addressing inequalities</hd> <p>South Africa's implementation of CFS principles addresses the challenges posed by educational inequalities. Motala ([<reflink idref="bib75" id="ref171">75</reflink>]) highlights that approximately 70% of students report feeling safe in their schools, a critical achievement given the country's complex socio-economic landscape. South African schools focus on providing support for at-risk students, recognizing the importance of creating safe and inclusive learning environments (Motala & Menon, [<reflink idref="bib75" id="ref172">75</reflink>]).</p> <p>While challenges remain, the progress made in establishing CFS principles in South Africa reflects a commitment to improving educational outcomes for all students. The ongoing efforts to address inequalities and support marginalized groups demonstrate the potential for CFS to foster positive change in diverse contexts.</p> <hd id="AN0190357809-33">Child-friendly schools implementation in religious-based education across Indonesia, Asia, an...</hd> <p>The successes of CFS in various countries underscore the model's effectiveness in enhancing student well-being, inclusivity, and academic performance. Countries such as Finland, Sweden, the Netherlands, New Zealand, Australia, Japan, and South Africa have each tailored CFS principles to their unique cultural contexts, resulting in positive outcomes for students (Aminpour, [<reflink idref="bib8" id="ref173">8</reflink>]; Guo et al., [<reflink idref="bib45" id="ref174">45</reflink>]).</p> <p>These examples illustrate the importance of creating supportive and inclusive educational environments that prioritize the holistic development of children. As more nations seek to adopt the CFS model, the insights gained from these successful implementations can serve as valuable guidelines for fostering positive educational experiences worldwide.</p> <p>Evaluating the success rates of CFS in religious-based schools internationally reveals substantial progress, although data is often limited and country-specific. Between 2013 and 2024, UNICEF-led CFS initiatives have aimed to create inclusive and safe learning environments, with documented successes in several countries as shown Fig. 3. For example, in Uganda, Kenya, and the Philippines, implementing CFS frameworks has led to increased attendance and reduced dropout rates due to improved child protection policies and community involvement. In Uganda, CFS initiatives reportedly increased student attendance rates by nearly 10% within the last decade (Vaughn et al., [<reflink idref="bib106" id="ref175">106</reflink>]).</p> <p>Moreover, countries like the Philippines have shown strong CFS integration within their religious and public schools, leading to a 15% improvement in student engagement and retention in CFS-compliant schools. While countries across Southeast Asia, including Indonesia, have shown varying rates of success, challenges remain, particularly in integrating CFS values with religious values. Studies show that religious schools sometimes struggle with inclusivity policies due to differing interpretations of inclusivity within their values, especially regarding gender and social inclusion (Akmaliyah, et al., [<reflink idref="bib4" id="ref176">4</reflink>]; Fitriani [<reflink idref="bib39" id="ref177">39</reflink>]).</p> <p>However, global analysis indicates that CFS models help foster a safer and more inclusive educational environment, often showing improved educational outcomes and student well-being. Continued support from governments and non-governmental organizations, as well as localized policy adaptations, are recommended to enhance CFS frameworks in religious schools globally (Guo et al., [<reflink idref="bib45" id="ref178">45</reflink>]; Kiss & Csapó, [<reflink idref="bib56" id="ref179">56</reflink>]).</p> <p>Graph: Fig. 3 Success Metrics CFS in Religious-Based Schools (UNICEF, [<reflink idref="bib101" id="ref180">101</reflink>])</p> <p>Here is a bar chart showing the success metrics of CFS in religious-based schools from 2013 to 2024 in four countries. The chart highlights three main indicators (Breuer et al., [<reflink idref="bib29" id="ref181">29</reflink>]; Farikah, [<reflink idref="bib37" id="ref182">37</reflink>]):</p> <p></p> <ulist> <item> Attendance Increase - the percentage increase in student attendance</item> <p></p> <item> Student Engagement - the improvement in student retention and engagement</item> <p></p> <item> Well-being Improvement - the improvement in student well-being</item> </ulist> <p>These metrics provide a comparative view of the effectiveness of CFS implementation across Uganda, Kenya, the Philippines, and Indonesia, with notable gains, especially in the Philippines. The bar chart provided illustrates the comparative success metrics of CFS across religious-based educational institutions in four countries—Uganda, Kenya, the Philippines, and Indonesia between 2013 and 2024. Key indicators measured include attendance rate increases, improvements in student engagement and retention, and enhancements in student well-being, reflecting the positive impact of CFS frameworks in fostering inclusive, safe, and supportive school environments. The Philippines, for example, achieved the highest improvements across all indicators, notably with a 15% increase in student attendance. This is attributed to robust governmental and community-level support for CFS, which prioritizes child protection and inclusivity (UNICEF, [<reflink idref="bib100" id="ref183">100</reflink>]).</p> <p>In Uganda and Kenya, attendance rates increased by 10% and 8% respectively, showcasing moderate yet meaningful advancements due to initiatives aimed at creating safe learning spaces that align with CFS standards. These improvements have been facilitated by active community engagement and tailored approaches that consider local needs and religious values. Improvements in student engagement and well-being in these countries further underscore the effectiveness of the CFS model, although these figures are slightly lower than those in the Philippines. The data suggest that while significant strides have been made, there are challenges tied to policy alignment and resource allocation, as seen in the slightly lower metrics in Indonesia, where CFS adoption in religious-based schools has progressed more slowly (Shen, [<reflink idref="bib88" id="ref184">88</reflink>]; Yang & Oh, [<reflink idref="bib111" id="ref185">111</reflink>]).</p> <p>The well-being improvements, ranging from 7% in Indonesia to 14% in the Philippines, emphasize the importance of psychosocial support within CFS-compliant schools. Programs that prioritize child rights, inclusivity, and well-being have demonstrably positive effects on student outcomes. However, variability across countries points to the need for context-sensitive policies and sustained resource support to address the unique challenges of religious-based schools. The success of CFS in enhancing student well-being and engagement aligns with findings from organizations like Save the Children, which highlight the importance of consistent support for transformative, child-friendly educational practices globally (Acan, [<reflink idref="bib3" id="ref186">3</reflink>]).</p> <p>Finally, Table 9 presents a systematic synthesis of the principal findings, implementation challenges, and evidence-based recommendations across three analytical levels: Indonesia's Islamic educational institutions, the broader Asian regional context, and selected countries representing global perspectives. This structured presentation enhances the accessibility and interpretability of complex, multi-layered data by organizing key information into distinct geographical and contextual domains. The table functions as an essential reference tool for scholars, policymakers, and educational practitioners seeking to understand the nuanced implementation of CFS frameworks within diverse socio-cultural and religious settings. By consolidating empirical evidence and contextual insights, it provides a robust foundation for informed policy formulation and future research trajectories in religious-based educational systems. It also complements the narrative analysis by offering a comprehensive visual roadmap that delineates both universal implementation patterns and context-specific adaptations, with particular emphasis on the distinctive pedagogical, cultural, and institutional characteristics inherent to Islamic schools in Indonesia and throughout the broader Muslim educational landscape.</p> <p>Table 9 CFS Implementation Summary in Religious-Based Education across Indonesia, Asia, and Global Contexts</p> <p> <ephtml> <table rules="groups"><thead><tr><th align="left"><p>Level/Context</p></th><th align="left"><p>Aspect</p></th><th align="left"><p>Details</p></th><th align="left"><p>Key Indicators/Metrics</p></th><th align="left"><p>Primary Sources</p></th></tr></thead><tbody><tr><td align="left"><p>Indonesia (Islamic Schools)</p></td><td align="left"><p>Main Findings</p></td><td align="left"><p>• Increased student safety from 55% to 85%</p><p>• Reduced verbal violence to 5% and physical violence to 2%</p><p>• Improved emotional well-being from 65% to 90%</p><p>• Decreased academic stress from 40% to 15%</p><p>• Enhanced student satisfaction from 70% to 92%</p><p>• Increased social participation from 45% to 80%</p><p>• Successful humanistic-Islamic approach in Muhammadiyah schools</p><p>• Integration of participatory and dialogic learning methods</p></td><td align="left"><p>Safety: 55%→85%</p><p>Violence (verbal): 30%→5%</p><p>Violence (physical): 20%→2%</p><p>Emotional well-being: 65%→90%</p><p>Academic stress: 40%→15%</p><p>Satisfaction: 70%→92%</p><p>Social participation: 45%→80%</p></td><td align="left"><p>Arbain et al. (<xref ref-type="bibr" rid="bibr13">2024</xref>); Chin et al. (<xref ref-type="bibr" rid="bibr34">2024</xref>); Farikah (<xref ref-type="bibr" rid="bibr37">2019</xref>); Suyadi et al. (<xref ref-type="bibr" rid="bibr94">2021</xref>); Al-Shaban et al. (<xref ref-type="bibr" rid="bibr6">2021</xref>); Siregar (<xref ref-type="bibr" rid="bibr89">2016</xref>); Green et al. (<xref ref-type="bibr" rid="bibr44">2006</xref>)</p></td></tr><tr><td align="left"><p>Indonesia (Islamic Schools)</p></td><td align="left"><p>Key Challenges</p></td><td align="left"><p>• 65% of religious school administrators express concerns about compatibility of CFS with religious values</p><p>• 70% report insufficient financial resources</p><p>• Only 40% offer adequate CFS training programs</p><p>• Only 30% receive sufficient policy direction</p><p>• Difficulty harmonizing global CFS principles with local Islamic values</p><p>• Balancing religious instruction with student-led learning</p><p>• Navigating gender interaction norms within Islamic ethical framework</p></td><td align="left"><p>Admin concerns: 65%</p><p>Insufficient funding: 70%</p><p>Adequate training: 40%</p><p>Policy direction: 30%</p><p>Educator awareness: 75%</p><p>Parent awareness: 70%</p><p>Educator commitment: 80%</p></td><td align="left"><p>Al-Shaban et al. (<xref ref-type="bibr" rid="bibr6">2021</xref>); Halim (<xref ref-type="bibr" rid="bibr46">2013</xref>); Rosyid and Baroroh (<xref ref-type="bibr" rid="bibr84">2020</xref>); Suyadi et al. (<xref ref-type="bibr" rid="bibr94">2021</xref>); Green et al. (<xref ref-type="bibr" rid="bibr44">2006</xref>); Apriantoro et al. (<xref ref-type="bibr" rid="bibr11">2022</xref>); Akmaliyah et al. (<xref ref-type="bibr" rid="bibr4">2021</xref>)</p></td></tr><tr><td align="left"><p>Indonesia (Islamic Schools)</p></td><td align="left"><p>Recommendations</p></td><td align="left"><p>• Enhance targeted teacher training focused on humanist values (65% of educators desire more training)</p><p>• Foster community dialogue to build consensus among 85% of stakeholders</p><p>• Adapt religious curricula to emphasize compassion, respect, and active student engagement</p><p>• Increase government policy support and funding allocation</p><p>• Develop localized CFS frameworks that integrate Islamic educational philosophy</p><p>• Strengthen collaboration between religious authorities and education policymakers</p></td><td align="left"><p>Stakeholder support: 85%</p><p>Training demand: 65%</p><p>Community dialogue: High priority</p><p>Policy enhancement: Critical need</p></td><td align="left"><p> Farikah (<xref ref-type="bibr" rid="bibr37">2019</xref>); Guo et al. (<xref ref-type="bibr" rid="bibr45">2023</xref>); Khanian et al. (<xref ref-type="bibr" rid="bibr54">2024</xref>); Trimboli et al. (<xref ref-type="bibr" rid="bibr96">2021</xref>); Masri (<xref ref-type="bibr" rid="bibr66">2018</xref>); Akmaliyah et al. (<xref ref-type="bibr" rid="bibr4">2021</xref>)</p></td></tr><tr><td align="left"><p>Asia (Regional)</p></td><td align="left"><p>Main Findings</p></td><td align="left"><p>• Philippines: 21% dropout reduction, 30% participation increase, 88% satisfaction</p><p>• Indonesia: 18% dropout reduction, 25% participation increase, 82% satisfaction</p><p>• Thailand: 17% dropout reduction, 22% participation increase, 85% satisfaction</p><p>• Nepal: 20% dropout reduction, 24% participation increase, 80% satisfaction</p><p>• India: 14% dropout reduction, 19% participation increase, 78% satisfaction</p><p>• Strong community involvement and child rights education across region</p><p>• Successful integration of religious and local cultural values</p></td><td align="left"><p>Philippines: 21% dropout↓, 88% satisfaction</p><p>Indonesia: 18% dropout↓, 82% satisfaction</p><p>Thailand: 17% dropout↓, 85% satisfaction</p><p>Nepal: 20% dropout↓, 80% satisfaction</p><p>India: 14% dropout↓, 78% satisfaction</p></td><td align="left"><p> UNICEF (<xref ref-type="bibr" rid="bibr103">2023</xref>); ASEAN CFS Report (<xref ref-type="bibr" rid="bibr16">2022</xref>); Chu et al. (<xref ref-type="bibr" rid="bibr35">2024</xref>); Yang and Oh (<xref ref-type="bibr" rid="bibr111">2024</xref>); Motala (<xref ref-type="bibr" rid="bibr75">2020</xref>); Ministry of Education of Indonesia (<xref ref-type="bibr" rid="bibr71">2022</xref>); Ministry of Education of the Philippines (<xref ref-type="bibr" rid="bibr70">2021</xref>); Ministry of Education of Thailand (<xref ref-type="bibr" rid="bibr73">2021</xref>); Ministry of Education of India (<xref ref-type="bibr" rid="bibr72">2022</xref>); Ministry of Education, Science and Technology of Nepal (<xref ref-type="bibr" rid="bibr74">2020</xref>)</p></td></tr><tr><td align="left"><p>Asia (Regional)</p></td><td align="left"><p>Key Challenges</p></td><td align="left"><p>• Limited funding across all countries</p><p>• Resistance from traditional practices (especially in Thailand)</p><p>• Overpopulation and infrastructure issues (particularly in India)</p><p>• Gender inequality affecting implementation (notably in Nepal)</p><p>• Lack of teacher training and professional development</p><p>• Varying levels of policy support across countries</p><p>• Cultural adaptation of global CFS principles to diverse Asian contexts</p></td><td align="left"><p>Funding limitations: High</p><p>Training gaps: Significant</p><p>Infrastructure: Inadequate (India)</p><p>Gender inequality: Moderate (Nepal)</p><p>Traditional resistance: Variable</p></td><td align="left"><p> ASEAN CFS Report (<xref ref-type="bibr" rid="bibr16">2022</xref>); Farikah (<xref ref-type="bibr" rid="bibr37">2019</xref>); Suyadi et al. (<xref ref-type="bibr" rid="bibr94">2021</xref>); UNICEF (<xref ref-type="bibr" rid="bibr101">2019</xref>); Yang and Oh (<xref ref-type="bibr" rid="bibr111">2024</xref>)</p></td></tr><tr><td align="left"><p>Asia (Regional)</p></td><td align="left"><p>Recommendations</p></td><td align="left"><p>• Align national CFS strategies with local religious and cultural values</p><p>• Increase regional cooperation and knowledge sharing through ASEAN frameworks</p><p>• Enhance investment in school infrastructure and resources</p><p>• Strengthen teacher training programs with culturally responsive pedagogy</p><p>• Promote parental and community involvement in school governance</p><p>• Develop country-specific monitoring and evaluation systems</p><p>• Address gender equality through targeted interventions</p></td><td align="left"><p>Regional cooperation: Essential</p><p>Infrastructure investment: High priority</p><p>Teacher training: Critical</p><p>Policy alignment: Necessary</p></td><td align="left"><p> Chu et al. (<xref ref-type="bibr" rid="bibr35">2024</xref>); Yang and Oh (<xref ref-type="bibr" rid="bibr111">2024</xref>); Farikah (<xref ref-type="bibr" rid="bibr37">2019</xref>); Suyadi et al. (<xref ref-type="bibr" rid="bibr94">2021</xref>); ASEAN CFS Report (<xref ref-type="bibr" rid="bibr16">2022</xref>)</p></td></tr><tr><td align="left"><p>Global (Other Countries)</p></td><td align="left"><p>Main Findings</p></td><td align="left"><p>• Finland: 85% student well-being, 3% bullying incidents</p><p>• Sweden: 90% students feel safe, high PISA rankings</p><p>• Netherlands: 78% positive teacher-student relationships, 5% dropout rate</p><p>• New Zealand: 82% students feel included in activities</p><p>• Australia: 75% high satisfaction, strong mental health support</p><p>• Japan: 88% experience respect and discipline culture</p><p>• South Africa: 70% feel safe, support for at-risk students</p><p>• Uganda: 10% attendance increase through CFS initiatives</p></td><td align="left"><p>Finland: 85% well-being, 3% bullying</p><p>Sweden: 90% safety</p><p>Netherlands: 78% positive relations, 5% dropout</p><p>New Zealand: 82% inclusion</p><p>Australia: 75% satisfaction</p><p>Japan: 88% respect culture</p><p>South Africa: 70% safety</p><p>Uganda: 10% attendance↑</p></td><td align="left"><p>Tynjälä (<xref ref-type="bibr" rid="bibr98">2008</xref>); Bunar and Juvonen (<xref ref-type="bibr" rid="bibr32">2022</xref>); van der Zanden et al. (<xref ref-type="bibr" rid="bibr104">2018</xref>); Bishop et al. (<xref ref-type="bibr" rid="bibr25">2010</xref>); Tsuneyoshi (<xref ref-type="bibr" rid="bibr97">2019</xref>); Motala (<xref ref-type="bibr" rid="bibr75">2020</xref>); UNICEF (<xref ref-type="bibr" rid="bibr101">2019</xref>); Vaughn et al. (<xref ref-type="bibr" rid="bibr106">2021</xref>)</p></td></tr><tr><td align="left"><p>Global (Other Countries)</p></td><td align="left"><p>Key Challenges</p></td><td align="left"><p>• Integration of CFS in diverse socio-economic contexts (especially South Africa)</p><p>• Balancing cultural values with universal CFS principles</p><p>• Addressing educational inequalities and resource disparities</p><p>• Maintaining consistency in CFS implementation across regions</p><p>• Adapting CFS frameworks to different religious contexts</p><p>• Limited data availability in some countries</p><p>• Sustaining long-term commitment and funding</p></td><td align="left"><p>Socio-economic disparities: High (South Africa)</p><p>Resource gaps: Variable</p><p>Data availability: Limited</p><p>Implementation consistency: Moderate</p></td><td align="left"><p>Motala (<xref ref-type="bibr" rid="bibr75">2020</xref>); Motala and Menon (<xref ref-type="bibr" rid="bibr75">2020</xref>); Akmaliyah et al. (<xref ref-type="bibr" rid="bibr4">2021</xref>); Fitriani et al. <xref ref-type="bibr" rid="bibr39">2021</xref>); UNICEF (<xref ref-type="bibr" rid="bibr101">2019</xref>)</p></td></tr><tr><td align="left"><p>Global (Other Countries)</p></td><td align="left"><p>Recommendations</p></td><td align="left"><p>• Adopt mixed-method and longitudinal research approaches</p><p>• Strengthen governmental and NGO support for CFS frameworks</p><p>• Develop localized policy adaptations respecting cultural contexts</p><p>• Enhance professional development for educators globally</p><p>• Establish international knowledge exchange platforms</p><p>• Invest in comprehensive monitoring and evaluation systems</p><p>• Promote inclusive curricula integrating emotional learning</p><p>• Prioritize mental health and psychosocial support services</p></td><td align="left"><p>Research approach: Mixed-method</p><p>Government support: Essential</p><p>Professional development: High priority</p><p>Monitoring systems: Critical</p></td><td align="left"><p> Guo et al. (<xref ref-type="bibr" rid="bibr45">2023</xref>); Kiss and Csapó (<xref ref-type="bibr" rid="bibr56">2024</xref>); Aminpour (<xref ref-type="bibr" rid="bibr8">2023</xref>); Breuer et al. (<xref ref-type="bibr" rid="bibr29">2024</xref>); Shen (<xref ref-type="bibr" rid="bibr88">2024</xref>); Yang and Oh (<xref ref-type="bibr" rid="bibr111">2024</xref>); UNICEF (<xref ref-type="bibr" rid="bibr100">2010</xref>); Acan (<xref ref-type="bibr" rid="bibr3">2018</xref>)</p></td></tr></tbody></table> </ephtml> </p> <hd id="AN0190357809-34">Conclusions</hd> <p>This study provides a significant theoretical and practical contribution by contextualizing the CFS framework within Islamic-based education in Indonesia, proposing an adaptive model that aligns child-centered principles with faith-based pedagogical values. The findings underscore that while the CFS framework demonstrably promotes inclusive, safe, and ethically grounded learning environments, its implementation in religious settings remains inconsistent. Success is evident where CFS principles are effectively integrated, enhancing student well-being and participatory learning. However, persistent barriers—including a limited understanding of inclusive education among stakeholders, insufficient training, and a lack of policy coherence—continue to hinder its widespread and sustainable adoption. These conclusions hold particular relevance for transformative education, emphasizing the critical need for context-specific strategies that harmonize global pedagogical standards with local religious and cultural values.</p> <p>Furthermore, the implementation of CFS in religious-based institutions demonstrates significant achievements alongside persistent challenges across Indonesia, Asia, and globally. In the Indonesian context, religious schools—particularly Islamic educational institutions such as Muhammadiyah elementary schools and madrasahs—have successfully integrated CFS principles through a humanistic-Islamic approach, creating inclusive and safe learning environments that increased students' feelings of safety from 55% to 85% and reduced incidents of verbal and physical violence to 5% and 2% respectively. These institutions achieved this transformation by harmonizing global CFS principles with local religious values through targeted teacher training, community dialogue, and thoughtful curriculum adaptation that emphasizes compassion, respect, and active student engagement. At the regional Asian level, diverse implementation strategies emerged across five countries—Indonesia, the Philippines, Thailand, India, and Nepal—each shaped by unique cultural and religious contexts, yet all demonstrating measurable improvements in student well-being and participation, with the Philippines reporting the highest dropout reduction (21%) and student satisfaction rate (88%), while Indonesia achieved a 25% increase in student participation and 82% satisfaction. The global perspective reveals that CFS models have been successfully adapted in countries including Finland, Sweden, the Netherlands, New Zealand, Australia, Japan, and South Africa, where emphasis on student well-being, inclusive curricula, and safe learning environments produced high satisfaction rates ranging from 70% to 90%, with Finland achieving 85% student well-being, Sweden reporting 90% of students feeling safe, and Japan demonstrating 88% of students experiencing cultures of respect and discipline. However, critical challenges persist across all contexts, including the tension between CFS inclusivity principles and strict adherence to religious doctrines, with approximately 65% of religious school administrators expressing concerns about compatibility, compounded by inadequate resources, as 70% of religious schools report insufficient funding and only 40% offer adequate CFS training programs for teachers. Despite these obstacles, transformative education has proven pivotal, with 75% of educators and 70% of parents recognizing the importance of child-friendly learning environments, and 80% of educators expressing willingness to integrate CFS values while maintaining religious teachings, demonstrating that collaborative efforts among governmental bodies, educational institutions, and religious communities—supported by 85% of stakeholders—are essential for sustainable implementation. The synthesis of quantitative metrics and qualitative narratives across Indonesian, Asian, and global contexts affirms that contextually grounded, culturally responsive CFS policies aligned with local religious values, combined with enhanced teacher training, community engagement, and continued investment in infrastructure and professional development, can effectively create inclusive, nurturing educational environments that honor religious foundations while advancing every child's right to quality education.</p> <p>Despite offering valuable insights, this study is not without limitations. The research is primarily based on a narrative review of existing literature, policy documents, and institutional reports, which, while informative, may not capture the full range of practices and lived experiences across diverse religious-based schools in Indonesia. The absence of primary empirical data, such as direct observations or interviews with educators and students, limits the depth of contextual understanding. Furthermore, the scope of the study may not comprehensively represent the heterogeneity of religious schools—particularly variations across Islamic, Christian, Hindu, and Buddhist institutions. These limitations point to the need for future empirical research employing mixed-methods or ethnographic approaches to explore the nuanced realities of CFS implementation within specific religious contexts.</p> <p>Finally, several recommendations are proposed to support the advancement of child-friendly education in religious-based institutions based on the outcomes of this study. Targeted professional development programs are essential for enhancing educators' understanding of inclusive pedagogies aligned with both CFS and religious values. Moreover, policy frameworks must be strengthened to provide clearer guidelines and more robust institutional support for CFS integration. Collaborative efforts among government agencies, Islamic educational institutions, and civil society organizations are crucial to building systemic commitment to child-centered, inclusive education. Future research in Islamic education studies should focus on developing contextually grounded CFS models that are theologically congruent and culturally responsive. Such efforts are expected to contribute meaningfully to the broader discourse on educational transformation in faith-based settings, ultimately fostering morally grounded, inclusive, and future-ready generations.</p> <hd id="AN0190357809-35">Acknowledgements</hd> <p>We would like to express our gratitude to the Doctoral Program in Education at Universitas Ahmad Dahlan for its support of this research.</p> <hd id="AN0190357809-36">Author contributions</hd> <p>Mohammad Jailani conceptualized, analyzed, investigated, visualized, and led the writing and editing of the manuscript. Prof. Rully Charitas Indra Prahmana contributed to the methodology, supervision, validation, visualization, and the writing and editing of the manuscript. Dr. Hendro Widodo provided subject matter expertise, supervision, and editorial input for the manuscript. All authors reviewed and approved the final version of the paper.</p> <hd id="AN0190357809-37">Funding</hd> <p>This research is not funded by any resource.</p> <hd id="AN0190357809-38">Data availability</hd> <p>All data are publicly available.</p> <hd id="AN0190357809-39">Declarations</hd> <p></p> <hd id="AN0190357809-40">Ethics approval and consent to participate</hd> <p>Not applicable.</p> <hd id="AN0190357809-41">Consent for publication</hd> <p>Not applicable.</p> <hd id="AN0190357809-42">Competing interests</hd> <p>The authors declare that there are no competing interests.</p> <hd id="AN0190357809-43">Supplementary Information</hd> <p>Graph: Supplementary Material 1</p> <hd id="AN0190357809-44">Publisher's note</hd> <p>Springer Nature remains neutral with regard to jurisdictional claims in published maps and institutional affiliations.</p> <ref id="AN0190357809-45"> <title> References </title> <blist> <bibl id="bib1" idref="ref54" type="bt">1</bibl> <bibtext> Abdullah IS, Samsudin DM. 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  Data: A Narrative Review of Child-Friendly School Implementation in Religious-Based Education: A Transformative Perspective from Indonesia, Asia, and the Global Context
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  Group: Lang
  Data: English
– Name: Author
  Label: Authors
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  Data: <searchLink fieldCode="AR" term="%22Mohammad+Jailani%22">Mohammad Jailani</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-7769-1044">0000-0002-7769-1044</externalLink>)<br /><searchLink fieldCode="AR" term="%22Rully+Charitas+Indra+Prahmana%22">Rully Charitas Indra Prahmana</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-9406-689X">0000-0002-9406-689X</externalLink>)<br /><searchLink fieldCode="AR" term="%22Hendro+Widodo%22">Hendro Widodo</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0001-8180-776X">0000-0001-8180-776X</externalLink>)
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  Data: <searchLink fieldCode="SO" term="%22International+Journal+of+Child+Care+and+Education+Policy%22"><i>International Journal of Child Care and Education Policy</i></searchLink>. 2025 19.
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  Data: Springer. Available from: Springer Nature. One New York Plaza, Suite 4600, New York, NY 10004. Tel: 800-777-4643; Tel: 212-460-1500; Fax: 212-460-1700; e-mail: customerservice@springernature.com; Web site: https://link.springer.com/
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  Data: Y
– Name: Pages
  Label: Page Count
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  Data: 29
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  Data: 2025
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  Label: Document Type
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  Data: Journal Articles<br />Reports - Research
– Name: Subject
  Label: Descriptors
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Religious+Education%22">Religious Education</searchLink><br /><searchLink fieldCode="DE" term="%22Transformative+Learning%22">Transformative Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Program+Implementation%22">Program Implementation</searchLink><br /><searchLink fieldCode="DE" term="%22Social+Values%22">Social Values</searchLink><br /><searchLink fieldCode="DE" term="%22Cultural+Influences%22">Cultural Influences</searchLink><br /><searchLink fieldCode="DE" term="%22Inclusion%22">Inclusion</searchLink><br /><searchLink fieldCode="DE" term="%22Ethics%22">Ethics</searchLink><br /><searchLink fieldCode="DE" term="%22Children%22">Children</searchLink>
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  Label: Geographic Terms
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  Data: <searchLink fieldCode="DE" term="%22Indonesia%22">Indonesia</searchLink><br /><searchLink fieldCode="DE" term="%22Asia%22">Asia</searchLink>
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  Data: 10.1186/s40723-025-00165-y
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  Label: ISSN
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  Data: 1976-5681<br />2288-6729
– Name: Abstract
  Label: Abstract
  Group: Ab
  Data: The integration of Child-Friendly School (CFS) principles in religious-based education remains a global challenge, particularly in Indonesia and other Asian countries where faith strongly influences schooling practices. This study aims to analyze the successes and barriers of CFS implementation within the framework of transformative education. Employing a narrative review method, it synthesizes scholarly works, policy documents, and regional reports from Asia and global contexts. Findings reveal that aligning CFS with religious and cultural values fosters inclusive, ethical, and participatory learning environments. By offering actionable recommendations for educator training, stakeholder collaboration, and curriculum reform, the study advances the discourse on transformative education in religious settings. However, challenges persist in policy alignment and teacher training. The study contributes practical insights for advancing faith-based transformative education worldwide.
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  Data: 2026
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  Data: EJ1500367
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      – Text: English
    PhysicalDescription:
      Pagination:
        PageCount: 29
    Subjects:
      – SubjectFull: Religious Education
        Type: general
      – SubjectFull: Transformative Learning
        Type: general
      – SubjectFull: Foreign Countries
        Type: general
      – SubjectFull: Program Implementation
        Type: general
      – SubjectFull: Social Values
        Type: general
      – SubjectFull: Cultural Influences
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      – SubjectFull: Inclusion
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      – SubjectFull: Ethics
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      – SubjectFull: Children
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      – SubjectFull: Indonesia
        Type: general
      – SubjectFull: Asia
        Type: general
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      – TitleFull: A Narrative Review of Child-Friendly School Implementation in Religious-Based Education: A Transformative Perspective from Indonesia, Asia, and the Global Context
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            NameFull: Hendro Widodo
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            – Type: issn-print
              Value: 1976-5681
            – Type: issn-electronic
              Value: 2288-6729
          Numbering:
            – Type: volume
              Value: 19
          Titles:
            – TitleFull: International Journal of Child Care and Education Policy
              Type: main
ResultId 1