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Land conversion associated with renewable energy expansion generates profound socio-cultural transformations in agrarian communities. This study aims to analyze how wind power development reshapes agrarian identity, social capital configuration, and the meaning of land within rural society from an anthropology of development perspective. This research applies qualitative literature-based analysis supported by recent peer-reviewed scholarship on land use change, rural transformation, social capital, and political ecology. Conceptual synthesis integrates sustainable livelihood framework, identity negotiation theory, and energy landscape analysis to construct an interpretive analytical model. Findings indicate that agricultural land conversion produces deagrarianization, occupational shifts, and reconfiguration of social stratification. Land is redefined from a genealogical and productive space into infrastructure and investment asset. Social capital grounded in kinship networks, customary institutions, and local organizations functions as a resilience mechanism through risk redistribution, collective solidarity, and participatory negotiation. Energy landscapes restructure symbolic and material relations between community and territory, generating both hybrid identities and conflict dynamics. Inclusive governance determines whether renewable energy fosters adaptive transformation or deepens commodification and exclusion. Renewable energy transition in rural areas requires socio-cultural recognition beyond technical implementation. Integrating local identity, participatory governance, and community ownership strengthens just and sustainable transformation pathways.

Abstract. The right to health is an integral part of human rights guaranteed by the Constitution and further reinforced by Law Number 17 of 2023 on Health, which places the state as the party responsible for ensuring the provision of safe, high-quality, and non-discriminatory health services for all citizens. However, in practice, the fulfillment of the right to health continues to face various challenges, particularly in the delivery of health services for participants of BPJS Kesehatan. This study aims to analyze the legal protection of the right to health in Indonesia and to examine the refusal of medical services to BPJS patients that resulted in death in Papua from a human rights perspective. The research employs a normative legal research method using statutory, conceptual, and case approaches. The findings indicate that although the national legal framework has clearly regulated the obligations of the state and health care facilities in providing emergency services, its implementation remains weak due to administrative barriers, unequal access to health services, and inconsistent law enforcement. The refusal of medical services to BPJS patients in Papua reflects a tension between hospitals’ administrative compliance and the professional obligation of medical personnel to save human lives. The implications of this study emphasize the need to strengthen supervision, ensure consistent law enforcement, and improve health service governance so that the right to health is truly protected as part of human dignity within the Indonesian rule of law. 

This study examines in depth the responsibility of the Pangkalpinang City Government in maintaining environmental cleanliness. Such responsibility is not merely an administrative obligation but a constitutional mandate as stated in the 1945 Constitution of the Republic of Indonesia. Every citizen, including the people of Pangkalpinang, has the right to live in a clean and healthy environment, while the local government is obliged to ensure the fulfillment of this right. This research analyzes the extent to which the local government has carried out its responsibilities through preventive measures (such as formulating regulations and supervising permits) and enforcement actions (including imposing sanctions and restoring the environment). The findings reveal several obstacles, such as limited budget, weak inter-agency coordination, and low public awareness regarding environmental cleanliness. Therefore, although the legal framework is well established, strong commitment, synergy, and continuous efforts from all stakeholders are required to realize a clean and sustainable Pangkalpinang City.

The reform of Indonesia’s criminal law through Law Number 1 of 2023 concerning the Criminal Code (KUHP) marks a fundamental shift in the national criminal justice system, particularly through the formal recognition of the living law as law that lives within society. This article analyzes the correlation between living law and the principle of legality within the context of national criminal law reform. The study employs a normative juridical method with statutory, conceptual, and comparative approaches to examine how the 2023 Criminal Code seeks to balance legal certainty with substantive justice. The findings indicate that the regulation of the principle of legality in Article 1 of the KUHP remains the primary foundation for ensuring the protection of individual rights and preventing arbitrary state actions. However, the recognition of living law under Article 2 of the KUHP expands the sources of criminal law beyond written statutes to include social values living within the community, insofar as they are consistent with Pancasila, general legal principles, and human rights. The relationship between the principle of legality and living law in the 2023 KUHP is not antagonistic but rather complementary and harmonious. Living law enriches the legality principle substantively through moral and social justice dimensions, while the legality principle serves as a normative safeguard to maintain legal certainty and prevent the abuse of power. Therefore, the integration of both principles reflects a new paradigm of Indonesian criminal law that is pluralistic, just, and civilized, reaffirming the nation’s legal politics grounded in Pancasila values and the principles of a democratic rule of law.

This study examines Banten Lama as a political symbol that shapes regional identity in Banten Province. As the former center of the Banten Sultanate from the 16th to the 18th century, the site holds not only historical and religious significance but also functions as a symbolic space influencing political legitimacy and the construction of collective identity in contemporary Banten society. Using a qualitative approach with a case study design, this research analyzes how local government, political elites, and communities negotiate the symbolic meanings of Banten Lama through ritual practices, public discourse, and revitalization policies. Data were collected through literature review, non-participatory observation, visual documentation, and examination of policy documents. The findings reveal that Banten Lama operates as a symbolic arena that intertwines historical narratives, Islamic spirituality, and political interests. The government employs symbols of the former sultanate to construct moral legitimacy and a religious political image, while local communities interpret Banten Lama as a spiritual space and a source of economic livelihood. Although the use of historical symbols strengthens regional identity, it also gives rise to symbolic politics that often dominate public space without being accompanied by substantive policy outcomes. This study concludes that the governance of Banten Lama requires participatory and culturally grounded approaches to ensure the sustainable preservation of its historical and social values.

Social support is defined as an individual’s perception of the availability and presence of assistance derived from three primary sources, namely family, friends, and individuals considered significant others. This concept emphasizes the subjective evaluation of the quantity and quality of support perceived by individuals, rather than the actual support provided. This study aims to examine the construct validity of the Multidimensional Scale of Perceived Social Support (MSPSS) developed by Zimet et al. (1988), which has been adapted into the Indonesian language. The MSPSS instrument is designed to measure the extent to which individuals perceive social support received from family, friends, and significant others in their lives. Research participants were selected using a purposive sampling technique, with inclusion criteria consisting of active university students aged between 18 and 27 years. A total of 279 students participated in this study. The research employed a quantitative approach, with data collected through an online questionnaire administered via Google Forms and distributed through various social media platforms. Data analysis was conducted using Confirmatory Factor Analysis (CFA) with the assistance of Jamovi software.

The advancement of information technology has brought significant changes to society but also generated new crimes, such as online child sexual exploitation (cybersex trafficking). This study examines this phenomenon by focusing on the live streaming application "HOT51," which is frequently used as a medium for child exploitation. The research employs a qualitative descriptive analysis method based on secondary data from official reports and related literature. Findings indicate that the easy access to modified APK applications facilitates sexual exploitation of children, the most vulnerable group. Indonesian regulations already address child protection, but implementation faces challenges such as low digital literacy and weak supervision of digital platforms. This study emphasizes the need for tightened monitoring, digital literacy education, and active parental roles to reduce the risk of sexual exploitation in the digital realm. The contribution lies in enhancing understanding of child protection challenges in the digital era and highlighting the importance of adaptive regulations and multi-stakeholder cooperation to safeguard child rights and safety.

This study explores the importance of protecting the Geographical Indication (GI) of Lamsi Tobacco from Temanggung to safeguard its authenticity and maintain product quality, in accordance with Law Number 20 of 2016 on Marks and Geographical Indications. Lamsi Tobacco is known for its distinctive taste, aroma, and quality, which are influenced by the geographical conditions of Temanggung as well as traditional cultivation practices passed down through generations. However, without legal protection, the authenticity and reputation of this product risk being diminished due to counterfeiting or unauthorized use of its name. The research method employed is normative juridical, which focuses on library research or secondary data by viewing law as a set of written norms enacted by authorized institutions. To strengthen the analysis, this study is also supported by a socio-legal approach that combines legal studies with social sciences so that law is understood not only as written norms but also as a practice that lives within society. The findings indicate that Lamsi Tobacco meets the criteria for Geographical Indication as stipulated in Law No. 20 of 2016 Protection through Geographical Indications not only plays a role in preserving the authenticity and quality of the product but also generates positive economic and social impacts for the community, particularly farmers. Nevertheless, several obstacles remain, such as low legal awareness, administrative difficulties, and the absence of a strong managing institution. Therefore, coordination between the central government, local government, farmer associations, and the community is necessary to realize effective legal protection. Through the registration and protection of Geographical Indications, Lamsi Tobacco is expected to maintain its reputation, increase competitiveness in the market, and make a tangible contribution to the welfare of the Temanggung community as well as the preservation of local culture.

The film Home Sweet Loan depicts the reality of the lives of young people who face economic and psychological pressures due to the double burden of family. The character of Kaluna represents the sandwich generation, a generation that must meet the needs of both generations, parents and the nuclear family. This study aims to analyze the meaning of denotation, connotation, and myth in this film, as well as how the representation of the sandwich generation is formed through narrative and visual symbols. The approach used is Roland Barthes' semiotic analysis, which divides meaning into three levels: denotative, connotative, and myth. Data were obtained through observation of the film, visual documentation and dialogue, and interviews with semiotics experts and film practitioners. The results show that the film Home Sweet Loan presents a layered meaning that reflects the dilemma of the sandwich generation, especially young women. The representation of the sandwich generation is formed through symbols and narratives that highlight the conflict between personal interests and responsibilities to the family. This film not only reflects reality but also functions as an ideological medium that shapes society's perspective on the role of the younger generation in the modern family. Through the character of Kaluna, the film depicts the pressures experienced by individuals in this position, including the challenge of maintaining a balance between personal ambition and obligations to the family. Thus, this film conveys a message about the importance of balancing personal interests and social demands within the family.

Patriarchy in the modern era still persists despite continuous efforts to achieve gender equality across various aspects of life, including education, the workplace, and social interactions. Its presence is often reinforced through mass media, particularly in television series. The drama series “Bid’ah” vividly portrays the impact of patriarchy on women’s lives, both in domestic settings and in the public sphere. This study aims to examine the extent to which exposure to the series “Bid’ah” influences viewers’ perceptions of patriarchy. This research employed a quantitative approach involving 100 undergraduate students from the Communication Science program at Universitas Bina Bangsa. The sampling technique used was purposive sampling, where participants were selected based on specific criteria relevant to the research objectives. Data were collected through an online questionnaire using a four-point Likert scale to measure the respondents’ perceptions. The data were then analyzed using simple linear regression with the help of SPSS software. The findings indicate a significant influence between exposure to the series and viewers’ perceptions of patriarchy. This is evidenced by a correlation coefficient of 0.405 (p-value 0.000) and a coefficient of determination of 0.164. These results suggest that 16.4% of the variance in perceptions of patriarchy can be explained by exposure to the “Bid’ah” series, while 83.6% is influenced by other factors beyond this study. These findings highlight the important role of media in shaping social perceptions, particularly regarding gender norms and patriarchal values. This study contributes to the understanding of how media, especially television dramas, can both reinforce and challenge gender stereotypes, while also providing insights into the potential influence of media content on audiences’ attitudes toward gender equality.

This study aims to uncover, analyze, and document the cultural values embodied in the paca or belis tradition in Manggarai community weddings in Golo Wangkung Village, Congkar District, East Manggarai Regency. The belis tradition is understood as an important element in wedding customs that symbolizes the groom's family's respect for the bride's family for their services in raising and educating their daughter until she is ready to start a household. This study uses a qualitative approach with descriptive methods, utilizing data collection techniques through participatory observation, in-depth interviews with traditional leaders, the bridal couple, and local residents, as well as documentation of the traditional procession. The results show that belis not only contains economic value through the provision of material or livestock, but is also full of social, cultural, and spiritual meaning. The main values identified include respect for parents and ancestors, the responsibility of the groom's family for the continuity of family relationships, strengthening social ties between two extended families, and a symbol of the legitimacy of marriage according to Manggarai customs. The belis tradition also functions as a mechanism to maintain harmonious relationships between families and strengthen social networks within the community. Furthermore, this tradition plays a strategic role in maintaining local cultural identity amidst modernization and changing social values. However, challenges arise when the economic value of belis experiences inflation or a shift in meaning, potentially triggering financial burdens and conflict. Therefore, preserving the belis tradition requires adjustments to its values and implementation mechanisms to maintain its relevance, without losing the essence of respect and togetherness that are at the heart of Manggarai culture. This research makes an important contribution to the documentation and preservation of cultural heritage, and serves as a reference for local governments, traditional leaders, and the community in maintaining the sustainability of the paca or belis tradition.

The development of digital technology has had a significant impact on people's lives, including the protection of citizens' privacy rights. One key issue that has emerged is the management and protection of personal data, which is increasingly vulnerable to misuse. This study aims to examine and compare the personal data protection provisions stipulated in the 2024 Electronic Information and Transactions Law (ITE Law) and Law Number 27 of 2022 concerning Personal Data Protection (PDP Law). The research method used is a normative approach with comparative study techniques. The study focuses on the legal substance, scope of data protection, and institutional roles in implementing both regulations. The analysis shows that the ITE Law remains general in nature, lacking specific detailed regulations governing personal data protection mechanisms. Meanwhile, the PDP Law presents a more systematic and comprehensive specific regulation, referencing international principles such as the General Data Protection Regulation (GDPR) in the European Union. However, several implementation challenges exist, including overlapping authority between institutions, inconsistencies in legal norms, and limited adequate legal infrastructure. This situation has the potential to create regulatory dualism and complicate the law enforcement process. Therefore, steps are needed to harmonize the ITE Law and the PDP Law, strengthen the capacity of institutions responsible for data protection, and increase the digital literacy of the public so that citizens' digital rights can be optimally protected in the digital era.

This study examines the practice of reciprocity within the persatuan barang (goods-sharing) group during the implementation of the rewang tradition in Desa Banglas, Kecamatan Tebing Tinggi, Kabupaten Kepulauan Meranti. The main focus of the research is to identify the various forms of exchange that occur, whether in the form of money, goods, or labor. A narrative qualitative approach was used, with data collected through in-depth interviews, non-participant observation, archival review, and documentation of bookkeeping records. The subjects of this research are members of the persatuan barang group who actively participate in social and cultural events in the village. The findings reveal three types of reciprocity: generalized, balanced, and negative. Generalized reciprocity is evident in voluntary contributions without expecting immediate return, often practiced among close kin or neighbors. Balanced reciprocity is demonstrated through exchanges of equal value with a certain expectation of timely return, particularly during communal events like weddings or funerals. Negative reciprocity, although rare, involves unequal exchanges that may lead to social tensions or perceptions of unfairness. These findings indicate that the persatuan barang group functions not only as an informal economic mechanism but also as a cultural institution that fosters mutual assistance, reinforces social cohesion, and preserves traditional values. The exchange systems operate within an implicit moral economy that prioritizes collective welfare over individual gain. Additionally, the tradition of rewang and the organizational role of persatuan barang highlight the resilience and adaptability of indigenous practices in supporting rural livelihoods amid changing socioeconomic conditions. The study suggests that such local systems of reciprocity play a vital role in sustaining social capital, strengthening community identity, and ensuring social security in the absence of formal welfare structures. Further research is recommended to explore the long-term impact of these practices on community resilience and rural development.  

The presumption of innocence is a fundamental principle in the criminal justice system that serves to protect the rights of the accused from the risk of unfair punishment. This principle states that a person is presumed innocent until proven legally and convincingly guilty of committing a crime before a court. This research uses an empirical juridical method, namely a legal approach that examines how positive law, especially unwritten law, is applied in society. In this context, the research highlights the implementation of the presumption of innocence in criminal justice practices in Indonesia. The application of the presumption of innocence is very important for the judicial process to run fairly, directed, and achieve the main objectives of criminal justice, namely upholding justice, legal certainty, and legal order. The relationship between this principle and human rights is very close, because with this principle, suspects and defendants are guaranteed to obtain legal protection during the legal process. Rights such as not being treated as guilty before a court decision, the right to defense, and the right to humane treatment are part of this principle. Enforcing the presumption of innocence is not only the responsibility of law enforcement officers such as the police, prosecutors, and judges, but also all elements of society. Therefore, it is crucial for every citizen to understand and respect this principle in their social lives, especially in responding to ongoing legal cases. As a concrete implementation, law enforcement must implement policies that protect the public and maintain a sense of security, for example by increasing surveillance in crime-prone areas. This way, the law can be enforced fairly, and public trust in the criminal justice system will increase. The presumption of innocence is a crucial foundation for the creation of humane and fair trials in Indonesia.

Drawing on the participants' concrete lived experiences, this study explores how the processes of typification and we-relations shape the construction of meaning in everyday interactions. Data were collected through in-depth interviews and participant observation with four informants and one single caregiver, and analyzed descriptively texturally and structurally. The findings show that affective communication includes empathy, humor, and firm but authoritative correction that become the foundation for the formation of emotional bonds and a sense of “new family.” Holistic routines (praying in congregation, studying, social activities) facilitate the internalization of religious values, discipline, and independence, which in turn strengthen children's self-identity. The process of meaning construction does not only occur through words, but through daily practices that bring together the emotional, spiritual and social dimensions. These results recommend strengthening intersubjective communication training for caregivers in similar institutions to support the development of character and identity of orphans.

Marriage in Islam is a sacred institution aimed at forming a family that embodies sakinah, mawaddah, and rahmah, while also serving as a legitimate and responsible means to fulfill biological needs. In the socio-religious context, religious figures such as kyai play a significant role, particularly in guiding the community to maintain household harmony. This study explores the role of kyai in promoting household harmony among Islamic boarding school alumni in Gading District, an area where the spiritual bond between kyai and santri remains strong. These alumni often face various challenges in their domestic lives, including differences in perspectives with their spouses and shifts in social values in the modern era. In such circumstances, kyai serve as spiritual advisors, counselors, and mediators who offer solutions based on Islamic values and local wisdom. This research aims to identify the types of guidance provided by kyai, as well as the supporting factors and obstacles they encounter in fulfilling their roles. The findings are expected to enrich scholarly discourse in the field of socio-religious studies and offer practical insights for religious leaders to strengthen their roles as agents of family harmony amid the complexities of modernization.

This research discusses the process of relocating residents from informal settlements under the Pasopati Bridge to Simple Rental Flats (Rusunawa) in Solokan Jeruk, Bandung Regency. This relocation is a policy of the Bandung City Government and West Java Provincial Government to organize extreme slum areas and provide adequate housing for low-income people. Using a qualitative approach and literature study, this research analyzes the mechanisms for implementing relocation, the actors involved, and the social and economic impacts experienced by residents after relocation. The research results show that although relocation provides access to more adequate housing and basic facilities, residents face serious challenges in terms of social adaptation, loss of community networks, increased economic burden, and loss of old sources of livelihood. Relocation also causes psychosocial pressure and shifts in the structure of social interactions due to changes in the physical environment and social norms in the flat. This study emphasizes the importance of a participatory approach and comprehensive post-relocation interventions, including economic, social and psychological support, so that relocation is not just a physical transfer, but also a sustainable life transformation for affected residents.

The exploitation of street children is a complex social problem in Indonesia, especially in large cities. Children living on the streets are highly vulnerable to exploitation. Although the government has regulated child protection through Law No. 35 of 2014 as a revision of Law No. 23 of 2002, the implementation of these protections has not been optimal in practice. This study aims to analyze the implementation of the Child Protection Law in addressing the exploitation of street children, identify obstacles in its implementation, and evaluate the suitability of legal norms with their practices. This study uses a normative legal method with a descriptive qualitative approach, based on an analysis of legal documents, scientific literature, and relevant data. The results of the study show that the implementation of child protection still faces many obstacles, such as a lack of supporting facilities, poor coordination between institutions, a lack of education for the community, and weak law enforcement. In addition, there is still a gap between ideal legal provisions and practices in the field. In conclusion, child protection is not sufficient with regulations alone but also requires integrated, sustainable, and participatory implementation so that Indonesian children, especially street children, can live safely, be protected, and develop optimally.

The research aims to find out the role of Pancasila and Citizenship Education (PPKn) teachers in increasing student awareness of the impact of bullying behavior at SMA Negeri 1 Pebayuran, Bekasi Regency, West Java. The research uses a descriptive method with a qualitative approach. Data collection was carried out through observation and in-depth interviews. The informants in this study consisted of six people, namely the deputy principal for curriculum, two PPKn teachers, and three students (one male and two female). The interviews were conducted directly to obtain in-depth information about the role of PPKn teachers in educating and forming students' awareness of the negative impact of bullying. The results of the study show that PPKn teachers have an important role in improving students' understanding of human values, tolerance, and justice. These values are the basis for responding to and preventing bullying behavior in the school environment. PPKn teachers not only convey material theoretically but also instill moral values in students' daily lives.

This study discusses the Responsibility of Livestock Owners for Damage to Agricultural Land Owned by Residents in Nobo Village, Ile Boleng District, East Flores Regency. This study aims to determine the mechanism for resolving the problem of agricultural land damage caused by livestock in Nobo Village, Ile Boleng District, East Flores Regency and the form of accountability of livestock owners for damage to agricultural land caused by livestock. This study uses a qualitative research approach with an empirical research type. The techniques used in collecting data for this study are Observation, Interviews, Literature Studies, and Documentation. The results of this study indicate that the mechanism for resolving the problem of agricultural land damage caused by livestock in Nobo Village, Ile Boleng District, East Flores Regency through the stages of Reporting, Examination, and Trial. The law that regulates this, Article 1368 of the Civil Code, clearly regulates the responsibilities of livestock owners, and the Prohibition on releasing animals is also regulated in the Regional Regulation of East Flores Regency Number 25 of 1988 concerning Livestock Maintenance, but the sense of awareness of the community's obligations alone does not seem to be running. Claims that can be handed over to the pet owner who caused the loss can be in the form of compensation in the form of money and compensation in the form of returning it to its original condition (natural compensation).