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Indonesia is a unitary state, has a lot of diversity that combines various nationalities, dialects, religions, and communities. Therefore, as a diverse nation, moderation in religion is needed so that there is no degenerate behavior that can divide a country. Internalization of religious values in a multicultural society is an effort to integrate religious values with cultural and religious diversity in society. The main purpose of this internalization is to increase tolerance, respect diversity, and form an inclusive religious culture. This study aims to discuss the internalization of religious moderation values in a multicultural society. This study uses a qualitative approach and data processing using descriptive-analytical methods. Data processing is used as a benchmark to find out how the internalization of religious moderation values in a multicultural society, then takes several sources from the Bantengan village community to be used as research objects, in order to answer the main research questions, including: 1) How is the process of conveying understanding the values of religious moderation in a multicultural society in Bantengan Village. 2) How is the negotiation process with the community regarding the values of religious moderation in a multicultural society in Bantengan Village. 3) -How is the implementation of the values of religious moderation in a multicultural society in Bantengan Village? From the results and discussion of this study, it shows that there are several ways that the Bantengan village community does to internalize the values of religious moderation in a multicultural society. This study concludes that internalization of the values of religious moderation in a multicultural society in Bantengan Village can be done in various ways. An important effort to internalize the values of religious moderation in a multicultural society is to make the Bantengan village community a harmonious society by strengthening tolerance between religious communities, and having a spirit of justice between communities.

This study analyzes the phenomenon of judgmental attitudes among women in public spaces, particularly in women-only train carriages, through the perspective of radical feminism and the concept of internalized misogyny. Internalized misogyny is a form of internalization of sexist and discriminatory values ​​against women that are accepted and carried out by women themselves without realizing it, as a result of the influence of patriarchal culture that has taken root in society. This judgmental attitude appears in the form of rivalry, mutual demeaning, and the tendency to compare oneself with other women to gain validation or feel superior. A case study conducted in a women-only train carriage shows that spaces that should be safe for women actually create new social dynamics, such as competition for facilities, conflicts between passengers, and the erosion of empathy and solidarity among women. These findings indicate that internalized misogyny exacerbates negative stereotypes against women and strengthens rivalries between them, thus creating an environment that does not support solidarity. For example, women tend to demean each other or feel threatened when they are in spaces that should be safe for them. This research highlights the importance of understanding the mechanisms of internalized misogyny and its impact on women's social interactions in public spaces, as this phenomenon hinders the creation of more equal and supportive relationships between women. A deeper understanding of these dynamics can facilitate women's empowerment and foster stronger solidarity within society. Therefore, it is crucial for women to dismantle their internalized patriarchal values to foster equality and support among women in public spaces.

The River Basin (DAS) as a place of absorption and water source for living things, forms an ecosystem and a direct relationship between humans and nature. This study aims to determine the function of the Subayang River for the DAS community in Tanjung Belit Village, and to analyze the process of interpreting the river using the social construction theory of Peter L. Berger and Thomas Luckman. This study uses a descriptive qualitative approach, with data collection techniques in the form of in-depth interviews, observation, and documentation. Data analysis uses the Miles and Huberman model. The research subjects numbered eight people, consisting of six main subjects (selected purposively) and two key subjects. The results of the study show that the Subayang River has domestic functions (consumption and MCK) and non-domestic (interaction space, economic function, mobility, culture, conservation, and disposal). The process of the community interpreting the Subayang River consists of three processes, namely externalization (Knowledge) sources of community knowledge about rivers are formed through direct experience, family heritage, social interaction, norms or unwritten rules maintained by the community. Objectivation (Attitude) of Subayang River is not only seen as a water source but as a source of life, as a sacred object, river as identity and river as a place of purification. Internalization (Action) of society carries out various actions that come from the community's response to the river. The social construction process is influenced by internal factors (Personal Experience, Cognitive Awareness, Emotional) and external factors (Family, Norms/Rules, Community Culture, Environmental Conditions).

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.

Social media is not merely a space for entertainment. It has become part of students’ daily lives. Through these platforms, various values, ideologies, and discourses on nationalism circulate constantly. This study aims to examine how far social media contributes to the internalization of Pancasila values and the formation of nationalist character among university students. This research used a descriptive quantitative survey method. A total of 50 students from various majors served as respondents. They completed a questionnaire distributed via Google Form. The results show that 90% of students actively use social media. About 72% claim to have a nationalist attitude, and 76% show social concern. However, only 42% apply Pancasila values in their daily lives. Participation in community activities and national discussions is relatively low. Furthermore, 64% of respondents expressed disappointment toward state institutions. This disappointment is influenced by exposure to issues such as corruption allegations and controversial national policies. From these findings, it is clear that social media can serve as an educational platform, but it may also become an entry point for a crisis of trust. The internalization of Pancasila values has not yet been fully effective. There is a gap between understanding and actual behavior.