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This study aims to examine and analyze the Islamic educational values ​​contained in the local tradition of Ada' Tuho Ulumanda and its implementation at the Darul Ulum Islamic Boarding School, Popenga Village, Ulumanda District, Majene Regency. The Ada' Tuho tradition is one of the cultural heritages of the Ulumanda community that is full of moral, social, and spiritual values ​​that are closely related to the principles of Islamic education, especially the values ​​of faith, morals, and society. In the context of Muslim society, local traditions are not only seen as cultural symbols, but also function as a medium for transmitting religious values ​​that strengthen Islamic identity while maintaining social harmony. The research method used is a descriptive qualitative approach with data collection techniques through observation, in-depth interviews, and documentation. The data obtained are analyzed thematically to reveal the Islamic educational values ​​contained in the practice of Ada' Tuho and its form of implementation in the Islamic boarding school environment. The results of the study indicate that the Ada' Tuho tradition contains a number of important values, including: the value of monotheism that emphasizes faith and respect for God's power, moral values ​​that include honesty, responsibility, discipline, and respect for parents and others, and social values ​​in the form of solidarity, mutual cooperation, deliberation, and justice in community life. The implementation of these values ​​at the Darul Ulum Islamic Boarding School is carried out through a formal learning process, habituation of worship, exemplary behavior of the ustaz, and strengthening the character of students based on the integration of Islamic values ​​and local wisdom. Thus, the Islamic boarding school plays a role as an agent of preserving religious culture that is able to harmonize Islamic teachings with local traditions constructively, making it relevant to strengthening contextual Islamic education in the modern era.

As the first principle of Pancasila, Belief in the One and Only God holds a fundamental position in shaping the moral and spiritual direction of the Indonesian nation. Divinity serves not only as an ideological foundation but also as an ethical guideline guiding individual behavior and national life. In the current global context, where secularism is rapidly advancing and encouraging a separation between religion and the public sphere, the relevance of divinity is even stronger. Uncontrolled secularism has the potential to weaken the moral foundations of society, erode social solidarity, and trigger a value crisis that threatens national integrity. Divinity serves as a counterbalance to global trends often dominated by materialistic and individualistic views. In this situation, strengthening divinity principles is a strategic necessity, both in the formulation of public policy, the national education system, and in the practice of social life. Public policies based on divinity can ensure that development does not merely pursue economic growth, but also pays attention to social justice, shared prosperity, and the preservation of human values. In education, internalizing religious values encourages the development of students' character with integrity, respect for diversity, and high moral awareness. Meanwhile, in the social realm, the application of these values strengthens tolerance, maintains harmony between religious communities, and affirms unity in diversity. This article emphasizes that religious values are not merely normative ideological symbols, but rather pillars of national integration capable of addressing the challenges of the times. By reviving the spirit of Belief in the One and Only God in every aspect of life, Indonesia can confront the influence of global secularism without losing its spiritual identity, while simultaneously building a just, civilized, and sustainable society. In addition, the application of religious values in Pancasila also has strategic relevance in Indonesia's cultural diplomacy and foreign policy.

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.  

This study aims to examine the implementation of the selapanan tradition among Javanese postpartum women in Limau Manis Village, and to understand the meaning and community perceptions of this practice in the context of modern life. The selapanan tradition is part of local wisdom that has been passed down from generation to generation and has important value in postpartum maternal care. This study uses a qualitative method with an ethnographic approach, which allows researchers to understand cultural practices in depth through direct interaction with the community. Data collection techniques include participant observation, in-depth interviews with mothers who practice the tradition, community leaders, and traditional birth attendants, as well as documentation and field notes. The results show that selapanan is still preserved and practiced by the people of Limau Manis Village, although it has undergone several forms of adaptation to modern developments and modern medical guidelines. In its implementation, this tradition uses various natural ingredients such as parem (traditional body scrub), pilis (forehead concoction to refresh the eyes and mind), bengkungan (cloth to wrap the stomach), gerita (a kind of stagen or body binder), and the consumption of herbal medicine as part of physical care and body recovery. In addition to its physical aspects, selapanan also has a psychological dimension, providing emotional comfort and social support to postpartum mothers, thereby helping to prevent psychological disorders such as baby blues syndrome. This tradition serves not only as a form of traditional healthcare but also as a symbol of social solidarity and respect for local cultural values. Amidst the tide of modernization, preserving selapanan is crucial as a cultural identity that remains relevant. This study concludes that despite adjustments to medical developments, the selapanan tradition continues to play a significant role in maintaining maternal well-being and strengthening Javanese cultural values in the modern era.

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.

Village communities generally have a cultural system deeply rooted in traditional values passed down through generations. This system encompasses various aspects of life, including agriculture, which is the primary source of livelihood. In Batukarang Village, Payung District, Karo Regency, North Sumatra, local agricultural culture is reflected in two key practices that remain preserved to this day: the aron tradition and kerja tahun (year work). These traditions not only demonstrate how the community carries out agrarian-based economic activities but also demonstrate how social, spiritual, and cultural elements are interwoven within Karo agricultural practices. Aron is a local term referring to small groups or communities that assist each other in farming activities. This system serves as a form of mutual cooperation that strengthens solidarity among residents. In practice, aron groups typically work in rotation on other group members' fields. In addition to speeding up the work process, this system also strengthens social bonds and fosters a sense of togetherness within village life.

The World Council of Churches (DGD) has played an important role in facilitating unity among its member churches since its founding in 1948. Through the ecumenical movement, the DGD encouraged churches to participate in social and spiritual issues, especially post-World War II. The organization strengthens solidarity between denominations, helps churches face modern challenges, and advocates for social justice and peace. With its broad membership, the DGD is a forum for churches to unite in a common mission for the glory of God.

The agricultural sector is one of the main pillars in the national economy because it makes a significant contribution to the Gross Domestic Product (GDP), absorbs labor, and is the main livelihood for most Indonesians, especially in rural areas. Among various agricultural subsectors, vegetables have an important role as a commodity that not only meets the needs of household consumption, but also becomes a major source of income for farmers. However, vegetable farmers are often faced with serious problems that directly impact their well-being. One of the main problems is price instability. During the harvest, the abundance of production causes the price of vegetables to fall drastically so that it is not able to cover the capital costs that have been incurred. This is experienced by vegetable farmers in Ngablak District, Magelang Regency, where the selling price of vegetables at harvest time is very cheap, often even below production costs, so that farmers suffer big losses. Reflecting on these problems, this community service activity is present with the theme "we buy, we distribute." This concept is carried out by buying vegetables directly from local farmers at a more decent price than the market price during the harvest. The vegetables that have been purchased are then not resold for profit, but are distributed for free to people who really need them, especially residents in Kepanjen Hamlet, Trimulyo, Sleman. Thus, this activity provides dual benefits, namely helping farmers to continue to earn a decent income and supporting community food security through the distribution of vegetables for free. This program is also a form of social solidarity between farmers and the community, as well as a simple but real solution in dealing with the problem of fluctuations in the price of agricultural products.

This literature review aims to explore the transformation of community-based emergency response systems in the digital era, with a focus on technological innovation, social preparedness, and adaptive intervention models. Using a systematic review approach, 38 articles published between 2019 and 2024 were analyzed from databases such as Scopus, PubMed, and ScienceDirect. The findings indicate that digital applications, AI-based early warning systems, and virtual reality-based emergency training have significantly enhanced community responsiveness. Moreover, social factors such as local leadership, solidarity, and participatory simulation play a vital role in strengthening adaptive capacity. This review proposes an integrative socio-technical model that combines digital tools with community participation to improve preparedness and resilience. The implications suggest the need for inclusive and sustainable community disaster response frameworks supported by policy and cross-sectoral collaboration.

This article discusses the dynamics of Islamic education during the Sultanate of Banten, an Islamic kingdom that developed since the 16th century and became one of the centers of Islamic civilization in the archipelago. Islamic education in Banten not only shapes the Islamic identity of the community, but also strengthens morality, social solidarity, and cultural resilience. Islamic boarding schools are the main pillars of education that integrate the teaching of religious science, character education, and socio-religious practices. The role of pesantren expands, not only as a learning center, but also as a da'wah institution that instills the values of independence, justice, and brotherhood in the midst of a multicultural society. Great scholars such as Sheikh Nawawi al-Bantani and Sheikh Yusuf al-Makassari have an important role in strengthening the scientific network between Banten, the Middle East, and the Islamic world. Their profound works in the fields of jurisprudence, Sufism, and morals had a great influence on the development of Islamic thought in Southeast Asia. The pesantren curriculum that focuses on the yellow book, with the teaching methods of sorogan, bandongan, and wetonan, produces students who are not only knowledgeable, but also disciplined, moral, and sensitive to social problems. The Dutch colonial period brought severe challenges with secular policies and restrictions on Islamic education. However, pesantren still exist as spiritual and intellectual fortresses. This success is supported by the ability of pesantren to develop economic independence and expand scientific networks through the overseas migration of students to various Islamic study centers abroad. Until now, Banten's Islamic education heritage has transformed into a modern Islamic boarding school that is able to combine classical traditions with technology and global insights. This study confirms that traditional Islamic education in Banten has a strategic role in shaping the social, spiritual, and identity structure of the Muslim community, which persists across generations.

Children in orphanages often face unique challenges in character formation due to limited educational stimulation and diverse social interactions, despite their basic needs being met. The interactive education model applied in the "Devotion in Action, Love in Education: Weaving Character with the Nation's Children" project focuses on a participatory approach through activities such as Story Telling, "Tree of Goodness," Ball Relay, and Water Balloon Volleyball. This research aims to analyze the effectiveness of implementing an interactive education model in the character development of children at Sabilul Muhtadien Orphanage in Plosokerep, Sananwetan District, Blitar City. The research method employed is a case study with a qualitative approach, reinforced by participatory observation and informal interviews with caregivers and children from the orphanage. The results indicate high enthusiasm from the children and positive responses from caregivers, signifying the program's success in instilling character values such as critical thinking, mutual cooperation, creativity, independence, and solidarity. The implications of this research highlight the importance of adopting dynamic and activity-based education models in efforts to shape children's character in orphanages, focusing not only on knowledge transfer but also on direct experience and holistic potential development. holistik.

The digital media era is marked by a major shift in how information is accessed, produced, and disseminated. The internet and electronic devices such as smartphones enable anyone to become an information producer through social media, blogs, and other digital platforms. Media is no longer dominated by large institutions but also by ordinary individuals, creating a more democratic communication space. Digital communication enables the two-way exchange of messages in the form of text, images, audio, and video, accelerating the dissemination of information and strengthening collaboration across distances. However, challenges such as the spread of hoaxes and the ethical use of digital media still require attention. One form of active community participation is citizen journalism, where individuals cover and share local issues through digital media. This was evident in the OMK Week activities at Liwulagang Parish, which were documented by the OMK team through photos and videos. This documentation aims to preserve archives, serve as material for reflection, and expand publications to the congregation through social media, especially Facebook. The content shared emphasizes the spirituality, solidarity, and creativity of OMK, while also motivating the younger generation to become active in church life. To support citizens' ability to utilize digital media appropriately, journalism training was conducted to increase public understanding of the wise use of social media. The research methods used in this activity included data collection, outreach, and interviews, with results demonstrating the importance of open communication, feedback between presenters and participants, and active community participation.

This study examines cultural conflict in language interaction within the Korean drama Pyramid Game through an ethnolinguistic approach. The main focus of the research is to analyze how language is used as a tool of power, domination, and resistance within the socially hierarchical context of a school setting. Data is derived from the dialogues and actions of key characters such as Baek Ha Rin, Sung Soo Ji, and Seo Do Ah, which reflect power dynamics and efforts to resist oppressive systems. The analysis reveals that language functions not only as a means of communication but also as an instrument for asserting authority and mobilizing solidarity. Baek Ha Rin employs intimidating speech to maintain her position at the top of the social pyramid, while Sung Soo Ji uses language to build a collective movement against injustice. The drama also illustrates symbolic violence through nonverbal communication forms such as exclusion and social gestures. These findings affirm that language in Pyramid Game reflects cultural conflict embedded within an unequal social system and has the potential to generate real-world impacts on society.

This study aims to describe the social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit. This study uses a qualitative method with data analysis using a sociology of literature approach. The results of the study indicate that there is social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit, namely 1) Criticism of social relations. The social relations that are expected to live, grow and develop in the village of Lewolema, have now changed into a conflict that eliminates the values ​​of family, brotherhood, solidarity, cooperation between residents, 2) Criticism of identity starting from the change of the name of the village, can be considered as an effort to eliminate the cultural and historical identity of the community. In addition, the influence of colonialism, where the arrival of European missionaries and traders has brought changes in the value and belief system. The role of schools established by religious foundations has brought changes in the community's education system, and 3) Criticism of power is a struggle between traditional values ​​and modernity. Indigenous peoples have strong values ​​and traditions, but they also feel that they must adapt to the changing times and the presence of the government and religious foundation

Community empowerment is a strategy to strengthen the community's economy in order to improve the quality of life and socio-economic independence of residents, especially in areas with high poverty rates. This article aims to examine the impact of providing business capital on improving the community's economy in supporting the success of the program implemented by Muhammadiyah University Prof. Hamka. The implementation method is through a counseling approach on community empowerment. In addition, this program also encourages a sense of hard work and social solidarity. The results of the activities show an increase in socio-economics and can overcome poverty problems. Empowerment carried out by students also creates values ​​of mutual cooperation and social solidarity. Student involvement in capital assistance-based empowerment programs is a driver of economic change in society. Therefore, synergy is needed between the surrounding community and community institutions to create a just society and reduce poverty in certain areas.

This study aims to describe the forms of community participation and analyze the supporting and inhibiting factors in the preservation of the Wolotopo Traditional Village tourism site, located in Ende Regency, East Nusa Tenggara. Employing a qualitative approach with a case study method, data were collected through in-depth interviews, participatory observations, and documentation involving purposively selected key informants, including traditional leaders, village officials, local residents, and representatives from the Tourism Office. The findings indicate that community participation comprises four main forms: psychological (idea contribution), physical (labor), material (goods), and financial (monetary) participation. Psychological participation remains limited due to low cultural literacy and a lack of participatory space, while other forms of participation demonstrate more active community involvement in cultural and environmental preservation efforts. Supporting factors include strong social solidarity, collective programs such as the “Clean Friday” initiative, and institutional collaboration, whereas obstacles consist of inadequate infrastructure, economic dependence on the primary sector, and limited human resource capacity in tourism management. Therefore, the preservation of Wolotopo Traditional Village requires a sustainable, collaborative approach grounded in community empowerment, local economic strengthening, and the enhancement of social and cultural competencies.

The phenomenon of teenage brawls in the Manggarai area, South Jakarta, reflects deviant actions influenced by social and cultural conditions in society. These disputes are triggered by a number of factors, such as competition between groups, lack of parental supervision, limited access to positive activities, and provocations carried out through social media platforms. In this case, Robert K. Merton's anomie theory is applied to analyze how the mismatch between social goals and legitimate means drives teenagers to take the path of violence in order to gain social recognition and group solidarity. This study applies a qualitative descriptive approach using in-depth interview techniques and participant observation of community leaders in RW 04, RW 05, and RW 12. The research findings show that brawls in Manggarai are more than just juvenile delinquent behavior, but are a form of response to social pressure and lack of opportunities for self-realization. The social consequences of these brawls include psychological trauma, social stigma, and disruption to the stability of the surrounding environment. However, the local community has tried to prevent this by implementing a religion-based approach, skills training, and strengthening coordination between regions. This study emphasizes that structural interventions and community-based approaches are key to addressing the root causes of brawls in a comprehensive and sustainable manner.

This study aims to identify and analyze the potential of Buddhist communities in Central Java Province in order to strengthen religious identity and enhance their social engagement as a minority group within a multicultural society. The study employs a quantitative approach, collecting data from 376 respondents through a structured questionnaire. The collected data were analyzed using descriptive statistical techniques and Pearson correlation analysis to examine the relationships among the studied variables. The findings indicate that six key factors significantly contribute to strengthening religious identity and the spiritual resilience of Buddhist communities, namely cultural preservation, arts and traditions, utilization of cultural heritage sites, community economic development, and the implementation of religious activities. Among these factors, regular religious activities and the use of temples as religious tourism destinations emerged as the most dominant factors in encouraging community participation, social solidarity, and the sustainability of Buddhist teachings. These findings underscore the importance of adopting a holistic and locally grounded approach in community development initiatives. This study offers important implications for the formulation of religious policies and the development of more inclusive, contextual, adaptive, and sustainable strategies for the empowerment of Buddhist communities at both regional and national levels.

This research aims to examine the management process of qurbani implementation in Ma’had Al-Zaytun, an educational institution known for its comprehensive approach to character building and spiritual development. The implementation of qurbani at this institution covers several management functions, including planning, organizing, implementing, and evaluating. The study employs a qualitative approach using a case study method, with data collected through direct observation, in-depth interviews with those involved in qurbani management, and analysis of supporting documents. The findings indicate that the qurbani management process in Ma’had Al-Zaytun is well-organized and systematically executed, upholding Islamic legal principles and promoting values of social solidarity. Effective planning, from selecting appropriate sacrificial animals to determining the slaughter time and location, as well as the meat distribution process, is crucial to the program’s success. The involvement of committees, students, and teachers fosters operational efficiency. However, the study highlights challenges such as coordination issues and distribution management. To address these, it recommends improving training, supervision, and management information systems.

This study aims to describe the role of counseling in the process of Islamic-based drug rehabilitation at the Khalid Bin Walid Islamic Syar'i Narcotics Rehabilitation Institute, Medan. Using a descriptive qualitative approach, data were collected through semi-structured interviews, observations, and documentation which were then analyzed thematically. The results of the study indicate that individual counseling is the main core in helping participants understand the root of the problem of addiction, build motivation, and design strategies for a healthy, drug-free life. Group therapy complements the rehabilitation process by strengthening solidarity and social skills among participants. In addition, spiritual guidance based on Islamic values plays an important role in strengthening inner peace and commitment to change. However, the rehabilitation process faces significant challenges such as emotional instability of participants, minimal family support, and limited facilities and professional staff. To overcome this, the institution collaborates with various related institutions to support the legal, social, and medical aspects of rehabilitation. This study concludes that drug rehabilitation that integrates an Islamic-based bio-psycho-social-spiritual approach can be an effective model in the recovery of addicts, with the support of synergy between institutions and a conducive social environment.