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This paper reviews the role of Artificial Intelligence (AI) in Islamic education within secondary schools, emphasizing both its practical uses and the ethical challenges it presents. The review looks into the current trends, tools, and the impact of AI on the learning experience, as well as its ethical implications from an Islamic perspective. The study follows a systematic literature review (SLR) approach based on the PRISMA guidelines and includes research from 2022 to 2025, sourced from platforms like Google Scholar. After a thorough selection process, 15 articles were included in the review, offering valuable insights into the technological and ethical aspects of AI in Islamic secondary education. The use of AI has notably enhanced learning outcomes in Islamic education by allowing personalized learning, boosting student engagement, and streamlining feedback mechanisms. Tools like intelligent tutoring systems and educational chatbots have been widely adopted. However, challenges around data privacy, algorithmic bias, and technology access persist. Additionally, incorporating Islamic ethical values into AI-driven educational platforms presents both opportunities and challenges. Addressing these ethical implications is vital, requiring frameworks that align with Islamic principles such as maṣlaḥa (public welfare), justice, and human dignity. Education policies and teacher training programs should concentrate on promoting the responsible use of AI, ensuring it improves educational experiences while preserving ethical and cultural integrity.

Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

. Film as a mass communication medium not only functions as entertainment, but also as a means of representing power relations in society. Miracle in Cell No. 7 works by Hanung Bramantyo show various forms of official domination and legal inequality which are relevant to be studied through a hegemony perspective. This research aims to describe the forms of hegemony that appear in the film and interpret the social criticism conveyed through the narrative and visualization. The research uses qualitative methods with listening and note-taking techniques, then the data is analyzed through reduction, presentation and drawing conclusions based on Antonio Gramsci's theory of hegemony. The research results show that this film contains four forms of hegemony: ideological hegemony through the instillation of disciplinary values; hegemony of power through apparatus domination and abuse of authority; cultural hegemony through the imposition of a single standard of behavior; and moral hegemony through the formation of ethical judgments that benefit those in power. These findings indicate that films not only present emotional stories, but also present criticism of legal injustice and structural domination. This research confirms that visual media plays an important role in forming public awareness regarding the practice of power in social life.

This community service project aims to develop children's potential through the art of coloring as an effective educational tool to enhance social and cultural understanding. The activity was held at Jl. Binalatung, RT 11, Pantai Amal, Tarakan Timur, a coastal area that is also a border region. The background for this project is the limited access of children in this area to creative activities that could support their personal development and awareness of social and cultural diversity. A coloring competition was chosen as the approach, involving 30 participants from kindergarten to elementary school age, many of whom do not continue to formal education.Using a participatory method, children were not only invited to color but were also given an understanding of the meanings and cultural values embedded in each image. Furthermore, the activity was designed to foster a sense of togetherness, sportsmanship, and self-confidence. The results showed very high enthusiasm from the participants. They were not only able to produce beautiful artworks but also demonstrated an increased understanding of the importance of appreciating differences and cultural diversity. This report proves that the art of coloring plays a crucial role as a tool to bridge the knowledge gap and foster cultural awareness, especially for children in remote and border areas who have limited access to education and educational entertainment. Therefore, it is recommended that similar programs be continued with more varied materials to support the holistic development of children in coastal regions.

This community service project aims to develop children's potential through the art of coloring as an effective educational tool to enhance social and cultural understanding. The activity was held at Jl. Binalatung, RT 11, Pantai Amal, Tarakan Timur, a coastal area that is also a border region. The background for this project is the limited access of children in this area to creative activities that could support their personal development and awareness of social and cultural diversity. A coloring competition was chosen as the approach, involving 30 participants from kindergarten to elementary school age, many of whom do not continue to formal education.Using a participatory method, children were not only invited to color but were also given an understanding of the meanings and cultural values embedded in each image. Furthermore, the activity was designed to foster a sense of togetherness, sportsmanship, and self-confidence. The results showed very high enthusiasm from the participants. They were not only able to produce beautiful artworks but also demonstrated an increased understanding of the importance of appreciating differences and cultural diversity. This report proves that the art of coloring plays a crucial role as a tool to bridge the knowledge gap and foster cultural awareness, especially for children in remote and border areas who have limited access to education and educational entertainment. Therefore, it is recommended that similar programs be continued with more varied materials to support the holistic development of children in coastal regions.

This study aims to describe and analyze the activities taking place in the Rumah Adat Tinggi of Rengat as a reflection of the social and cultural identity of the Indragiri Hulu community. The research is motivated by the functional shift of traditional houses amid modernization, which threatens the continuity of local wisdom. This study employs a qualitative descriptive method. Data were collected through field observations, interviews with cultural figures and caretakers, and documentation of cultural events held in the traditional house. The findings indicate that the Rumah Adat Tinggi serves not only as a historical heritage but also as a social and cultural center for the community. Activities within it embody values such as mutual cooperation, deliberation, respect for ancestors, and cultural education for the younger generation. From the perspective of functionalism, the traditional house operates as a social system that maintains societal balance through social, cultural, and integrative functions. This research emphasizes the importance of revitalizing the Rumah Adat Tinggi to ensure its continued role as a living space for cultural transmission amid globalization.

This study investigates how Lembaga Musik Pervagatus, a group that does not display Islamic identity, creates an Islamic musical image when performing at religious events in Islamic campuses.  This study investigates how visual elements, song selection, and stage interaction influence audience perception. It does so using qualitative methods through interviews and performance observations.  How the band's performative identity is influenced by attributes such as appearance, personality, cultural values, and audience relations is studied using Kapferer's Brand Identity Prism model.  Conversely, Stuart Hall's theory of representation helps explain how Islamic meaning emerges in the context of events. The results show that the image of Islamic music attached to Pervagatus does not originate from the band's original identity; rather, it is a construction of meaning influenced by the context of religious events and the audience's interpretation of the song ‘Maulana Ya Maulana’ that they performed.  This perception was further reinforced by their neat, polite, and enthusiastic appearance.  The results show that the relationship between performance, context, and audience interpretation shapes the image of Islamic music on campus.

. Film as a mass communication medium not only functions as entertainment, but also as a means of representing power relations in society. Miracle in Cell No. 7 works by Hanung Bramantyo show various forms of official domination and legal inequality which are relevant to be studied through a hegemony perspective. This research aims to describe the forms of hegemony that appear in the film and interpret the social criticism conveyed through the narrative and visualization. The research uses qualitative methods with listening and note-taking techniques, then the data is analyzed through reduction, presentation and drawing conclusions based on Antonio Gramsci's theory of hegemony. The research results show that this film contains four forms of hegemony: ideological hegemony through the instillation of disciplinary values; hegemony of power through apparatus domination and abuse of authority; cultural hegemony through the imposition of a single standard of behavior; and moral hegemony through the formation of ethical judgments that benefit those in power. These findings indicate that films not only present emotional stories, but also present criticism of legal injustice and structural domination. This research confirms that visual media plays an important role in forming public awareness regarding the practice of power in social life.

Contemporary developments in science, technology, and socio-cultural dynamics have given rise to various new fiqh issues (masailul al-fiqhiyyah al-mu‘ashirah) that were not explicitly discussed in classical Islamic jurisprudence. These contemporary fiqh issues demand contextual ijtihad that is responsive to current realities while remaining grounded in Islamic legal principles. This study aims to analyze contemporary fiqh issues and examine their implications for the moral formation of students in Islamic education. This research employs a qualitative library research approach by analyzing classical fiqh literature, contemporary fiqh studies, and relevant educational theories. The findings indicate that contemporary fiqh issues such as digital ethics, biomedical technology, and socio-economic practices carry significant moral dimensions that directly influence students’ attitudes and behavior. Integrating contemporary fiqh discourse into Islamic education encourages critical thinking, moral reasoning, and ethical awareness among learners. Therefore, contemporary fiqh learning not only functions as a legal reference but also as a strategic instrument for strengthening students’ moral character in accordance with Islamic values. The study implies that Islamic education institutions should contextualize fiqh instruction to address contemporary moral challenges faced by students.

The informal institution of mutual cooperation (gotong royong) in the rice farming community in Bhera Village, Mego District, Sikka Regency, remains the main foundation of social solidarity and the sustainability of agricultural activities even though modernization and the use of labor have begun to shift traditional values. A qualitative approach with a case study method was used to explore the role, form, and meaning of mutual cooperation in agricultural practices. Data were collected through in-depth interviews, participant observation, and documentation studies of rice farmers who are active in mutual cooperation activities. Data analysis was carried out through reduction, presentation, and drawing conclusions using triangulation techniques to ensure the validity of the findings. The results show that mutual cooperation is manifested in every stage of farming, from uprooting seedlings, planting (planting), clearing weeds, to harvesting, which is carried out voluntarily and in turns through the Irutan Tradition system. This institution functions as a collective work mechanism that reduces production costs, overcomes labor shortages, and strengthens social ties between farmers. Beyond its economic function, mutual cooperation has profound social and cultural significance as a symbol of brotherhood, togetherness, and collective responsibility in maintaining the sustainability of local wisdom and the resilience of farming communities amidst social and technological change.

The ecological crisis affecting Central Kalimantan reveals systemic environmental degradation, ranging from deforestation and river pollution to peatland destruction caused by massive extractive activities. The impact of this crisis extends beyond ecological damage, disrupting the social, cultural, and spiritual order of the Dayak Indigenous communities. This article aims to reflect on Dayak communal spirituality as a path toward ecological conversion in the light of the encyclical Laudato Si’. Employing a qualitative approach through theological–contextual hermeneutics and library research, this study examines the dialogue between Dayak cosmology, communal life values, and the Catholic Church’s vision of integral ecology. The findings indicate that Dayak communal spirituality affirms a reciprocal relationship among humans, nature, the community, and the Creator, which resonates with the call for ecological conversion articulated in Laudato Si’. This article argues that integrating Dayak communal spirituality into the Church’s pastoral praxis holds transformative potential in fostering ecological awareness, strengthening the inculturation of faith, and encouraging the active participation of the faithful in caring for our common home in a sustainable manner.

This community service activity aims to strengthen the role of higher education institutions in preserving local culture through the revitalization of cultural arts learning based on local wisdom, particularly traditional Nias carving art. The main problems faced by the partners include the limited availability of contextual cultural arts learning, minimal integration of traditional art practices into university courses, and students’ low understanding of the philosophical values embedded in Nias carving motifs. The implementation method employs a participatory–educational approach consisting of preparation, socialization, theoretical and practical training, intensive mentoring, and evaluation stages. This activity involves students and lecturers as participants as well as agents of cultural preservation. The results indicate a significant improvement in participants’ knowledge of the symbolic meanings of Nias carving motifs, their basic skills in designing and drawing carving motifs, and their appreciative attitudes toward the preservation of local cultural arts. This activity contributes to the strengthening of cultural arts learning in higher education and has the potential to serve as a sustainable model of community service based on local culture.

We give thanks to the presence of God Almighty because, by His abundant grace and blessings, this course material has been compiled as a form of commitment to instill and develop the noble values of Pancasila among the younger generation, especially students. In the midst of the tide of globalization bringing various changes and challenges, it is important for us to hold firmly to the fundamental values that serve as the identity and foundation of the Indonesian nation. Pancasila — as the state foundation and national ideology — should not only serve as a formal symbol of the nation, but must become a moral guide in attitude, thought, and action. In the context of a global society, students are required not only to be intellectually and professionally capable, but also resilient in upholding Pancasila-based national values. Through this material, it is hoped that students will be able to understand, internalize, and actualize the values of Pancasila concretely in campus life, social life, and even in the global sphere. Character education based on Pancasila becomes the key in shaping a generation who are integrous, empathetic, competitive, and uphold the values of humanity, democracy, and justice. In closing, may this material become a real contribution in shaping a young generation who are not only knowledgeable, but also have noble character — as a manifestation of the true Pancasila generation.

This study examines how integrating local ecological wisdom and eco-literacy education fosters environmental awareness, behavioral transformation, and health outcomes among Indonesian primary school students. The research responds to the ecological paradox of rapid technological growth amid worsening environmental degradation, where youth eco-literacy remains below 45%, indicating a gap between environmental knowledge and sustainable action. The study aims to develop a culturally responsive model of sustainability education that connects environmental ethics, cultural identity, and public health. Using a qualitative case study design, the research was conducted at SD Islam Kreatif Mutiara Anak Sholeh, Sidoarjo, East Java, from July to August 2025, involving 60 students and six teachers. Data were collected through semi-structured interviews, observations, and document analysis. Four major themes emerged: (1) cultural narratives as catalysts for environmental awareness, (2) eco-literacy as experiential and behavioral transformation, (3) collaborative learning as collective environmental agency, and (4) eco-health as psychosocial and physical well-being. Findings show that integrating Majapahit-era ecological values and local storytelling into eco-brick and composting projects enhanced students’ responsibility, cooperation, and emotional balance. The study synthesizes Eco-pedagogy, Constructivism, and Eco-health frameworks into a Culturally Responsive Eco-Health Pedagogy, demonstrating that sustainability learning rooted in culture and participation promotes both environmental and health outcomes. This model contributes to the global Education for Sustainable Development (ESD) 2030 agenda by linking culture, ecology, and well-being in primary education.

The development of digital technology has brought about significant changes in the way society constructs identity and interprets culture. This study aims to examine how cultural literacy and social media use influence each other in the process of cultural transformation in Indonesia. The research was conducted using a qualitative descriptive approach through a review of various relevant literature sources. The results indicate that the flood of unfiltered digital information often leads to misunderstandings, shifts in cultural values, and the weakening of local identity. On the other hand, social media continues to provide significant opportunities to preserve traditions and promote local culture through various forms of digital content. This study also found that digital literacy including the ability to think critically, understand visual context, and assess the credibility of information is key to society's wise use of social media. The younger generation plays a crucial role in this process as they are the largest users of social media and the primary producers of cultural content. The synergy between cultural literacy, digital literacy, and responsible use of social media plays a role in guiding the nation's cultural transformation in a more positive direction.

Cross-Cultural Experience: Introducing Balinese Traditional Clothes to Walailak University Students in Thailand is part of an international community service program (KKN) that students from the Institute of Technology and Education Markandeya Bali took part in. The main goal of this activity was to introduce Balinese cultural values by teaching students about traditional Balinese clothes as a way to learn about different cultures. This study uses a qualitative descriptive approach with the CIPP (Context, Input, Process, Product) evaluation model to evaluate the success of the activity. The results of this activity show that there is an increase in understanding, fostering an attitude of appreciation, and strengthening cross-cultural communication among students. This activity is effective as a medium for cultural diplomacy and experiential learning.

Cross-Cultural Experience: Introducing Balinese Traditional Clothes to Walailak University Students in Thailand is part of an international community service program (KKN) that students from the Institute of Technology and Education Markandeya Bali took part in. The main goal of this activity was to introduce Balinese cultural values by teaching students about traditional Balinese clothes as a way to learn about different cultures. This study uses a qualitative descriptive approach with the CIPP (Context, Input, Process, Product) evaluation model to evaluate the success of the activity. The results of this activity show that there is an increase in understanding, fostering an attitude of appreciation, and strengthening cross-cultural communication among students. This activity is effective as a medium for cultural diplomacy and experiential learning.

This study aims to analyze the marketing strategies of Islamic bank products based on sharia values implemented in Mojoarno Village (Ikhsanudin et al. 2024). The background of this research is the increasing development of Islamic banking in Indonesia which is not always followed by sucient understanding of sharia nancial products at the rural level (Qothrunnada et al. 2023). This condition requires Islamic banks to design marketing strategies that are not only focused on product promotion, but also on education, empowerment, and strengthening public trust (Damayanti 2023). This research uses a qualitative case study approach on an Islamic bank that actively conducts marketing activities around Mojoarno Village (Yin 2018). Data were collected through in-depth interviews with bank marketing sta , religious leaders, and customers, participatory observation in socialization and religious activities, as well as documentation of promotional materials and internal reports (Miles and Huberman 2014). The data were analyzed through data reduction, data display, and conclusion drawing with source and technique triangulation to ensure validity. The ndings show that marketing strategies integrated with sharia values—such as justice, transparency, and avoidance of riba, gharar, and maysir—combined with religious and cultural approaches through mosques and majelis taklim can increase public literacy and interest in Islamic bank products (Rahman, Aji, and Sopingi 2023). However, several challenges still remain, including low initial nancial literacy, strong informal nancial practices, and limited marketing resources in rural areas (Syifa, Nasution, and Inayah 2024). The implications of this research emphasize the importance of synergy between Islamic banks, religious leaders, and local communities to develop sustainable sharia-based marketing models in rural contexts.

This study explores how the organizational culture of Sanggar Kartika Budaya strengthens local artistic values through identity building, leadership, training strategies, and adaptive creativity. Rooted in a commitment to traditional arts, the sanggar positions local cultural expression not only as heritage but also as a living space for innovation. The research aims to uncover how these cultural elements shape member behavior, sustain artistic traditions, and support the regeneration of young artists. Using a qualitative approach with document analysis, this study examines official profiles, program descriptions, and relevant scholarly sources. The findings reveal that the sanggar’s cultural identity centered on the motto “Pegang Teguh Seni Tradisi Siap Berkreasi”serves as the backbone of its learning system and creative ecosystem. Leadership plays a central role in directing artistic vision while safeguarding cultural authenticity. Structured training, literacy activities, and collaborative performances effectively embed traditional values in new members. The sanggar also demonstrates an ability to evolve with modern trends through creative choreography, multimedia integration, and active participation in contemporary festivals, all while maintaining strong roots in local heritage. These findings highlight how a well-structured organizational culture can act as a powerful engine for cultural preservation and artistic resilience. The implications suggest that cultural institutions can remain relevant in a fast-changing era by blending heritage with innovation, ensuring that tradition continues to live meaningfully in the hands of future generations.

This research examines inter-ethnic marriages between Acehnese and Bugis-Makassar communities in Makassar City from 1990 to 2004, which emerged as a consequence of social mobility, cross-cultural interaction, and compatibility of religious values. The purpose of this study is to explain the factors that trigger inter-ethnic marriages, the underlying customary processes, and the socio-cultural dynamics that occur within family life. This research uses historical methods, including the heuristic stage, source criticism, interpretation, and historiography, with data obtained thru in-depth interviews with four families and related documentary sources. The research findings indicate that holding a wedding requires cultural negotiation between the two groups, with some families adopting traditional Acehnese ceremonial customs, while others implement Bugis-Makassar traditions. In family life, couples face differences in values regarding communication, gender role division, and religious practices, which are then overcome thru a dialogue-based process of adaptation and compromise. This process results in the formation of hybrid cultural identities, the expansion of social networks, and the strengthening of inter-ethnic integration. Overall, intertribal marriages serve as a medium for cultural reconciliation and a means of building more inclusive social relationships in a multicultural society.