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This study examines the cultural values embedded in the Belis tradition in Kamanasa Village, Central Malaka District, Malaka Regency. The background of this research lies in the diversity of Belis practices in East Nusa Tenggara, particularly among rural communities such as the Terolau-Lau tribe, which adheres to a patrilineal system. The Belis tradition is considered significant because it reflects strong customary values and remains an obligatory practice. This study aims to describe the processes and stages of Belis implementation, identify the local wisdom values contained within it, and explain efforts to preserve this tradition amid social change. A qualitative research method was employed, with data collected through observation, interviews, and documentation. The results show that the Belis ceremony of the Terolau-Lau tribe consists of four main stages: (a) conese mentu (introduction), (b) tama husu (proposal), (c) troka prenda (engagement), and (d) lori oan feto bah mane foun nia uma lisan (the handing over of the bride to the groom’s traditional house). This tradition embodies respect for kinship, responsibility, and customary blessings as symbols of uniting two families. The community of Kamanasa Village is encouraged to maintain and uphold the local wisdom values contained in the Belis tradition.

In the following qualitative research, we identified the relationship of architectural styles based on Javanese Culture. The church displays a unique form of architectural acculturation from the church in general which adheres to the European Gothic style. Based on the results of the analysis, the aesthetics of the building combine the architectural style of Rome, namely wide-span buildings and flat domes with local Javanese architecture. The embodiment of Javanese culture is clearly seen in the interior in the form of reliefs and brick materials. The concept of space also puts Javanese architecture in the form of a courtyard without chairs like a Javanese Joglo house. The acculturation functions as an image of local culture so that it is maintained and makes the congregation feel comfortable and dissolve with the atmosphere of the place of worship. The presence of local cultural elements in the church building also shows respect for the values of traditional wisdom without losing the identity of Christianity itself. In addition, the combination of architecture shows that houses of worship can be designed as an inculturative space that is able to bridge the spiritual needs as well as the emotional needs of the congregation. Thus, the church building is not only a place of worship, but also a symbol of harmony between faith and culture in people's lives.

Clothing is not only a primary clothing worn as body protection in everyday life, but has developed into clothing as a work of art. One of them is clothing designed for a big event with certain friends such as carnival or carnival clothing. Carnival costumes are designed to display creativity, joy, and cultural diversity. The design is often inspired by local cultural elements, such as mythology, flora, fauna, or traditional symbols. Carnival costumes are made of various materials, such as cloth, feathers, sequins, glitter, and others. This clothing is made to create a striking, beautiful, and eye-catching appearance. The author considers the historical background, mythology, architecture, and local culture related to temples in Indonesia, can produce carnival costumes that are not only visually appealing, but also rich in meaning and cultural values. The general objective of this study is to determine how the Development of Carnival Costumes with Prambanan Temple Architectural Inspiration. The method used is using the Research and Development (R&D) approach through the ADDIE development model. Each stage of ADDIE (Analysis, Design, Development, Implementation, and Evaluation) is used to systematically direct the costume creation process, from identifying needs to evaluating the final results. Determining factors such as measurements, errors, and weight of the clothing. Ergonomic design will allow carnival participants to move freely and comfortably.

This article responds to the challenge of contextualizing Laudato Si's teachings on integral ecology in the Indonesian Catholic Church. This study examines the concept of "Mother Earth" as a symbol of local wisdom that has the potential to be used as a theological foundation in the inculturation process. Through textual analysis and theological-contextual reflection, this qualitative research explores the meaning of "Mother Earth" as the personification of the earth and dialogues it critically with integral ecological principles. The results of the study show that the values of harmony, mutual cooperation, and respect in the concept of "Mother Earth" have a deep compatibility with the vision of Laudato Si'. This symbol of integration not only strengthens contextual ecological spirituality, but also gives birth to praxis implications in the form of liturgical models, catechesis, and ecologically minded community assistance. In addition, the integration of local values provides space for the people to understand the relationship between humans and nature as a unit that supports each other, not as a relationship of exploitation. This approach opens up opportunities for the formation of ecological consciousness that is rooted in the nation's culture and is in harmony with the teachings of the universal Church. Thus, the inculturation based on "Mother Earth" offers a model to deepen the role of the Church in building a civilization of love in Indonesia and strengthen the collective commitment to environmental sustainability.

Folklore is a cultural artifact that stores local wisdom and timeless character education value. One of the folk tales from the Malay coast of Bengkalis that is full of meaning is Merbau Bersiram Blood, a legend about betrayal, slander and a fight for honor between two royal commanders. Using a qualitative-descriptive approach, this article traces the story as a representation of moral education in the construction of Malay culture. Narrative analysis of story line, characters, and symbolism shows how values ​​such as honesty, loyalty, and the consequences of injustice are subtly but powerfully embedded in the structure of the story. This story not only tells of a bloody tragedy, but also reflects the social mechanisms of Malay society in responding to betrayal and cultivating ethics. By re-exploring this story, this article raises the urgency of revitalizing oral traditions as a contextual and meaningful character learning medium, especially in local culture-based education ecosystems. Blood-Drenched Merbau is not just a legend, but a moral voice that echoes from the past for the future generation of Malays.  

. This research aims to analyze the values of Islamic education that are internalized in the aesthetics and spiritual dimension of Sufi dance, especially in the Sema ritual. In the Islamic view, art is not only an expression of beauty, but also a means of da'wah and a manifestation of love for Allah the Most Beautiful (Al-Jamīl). Using the descriptive qualitative literature study method, this study examines the symbolic and spiritual meanings contained in each element of Sema. The results of the analysis show that Sema is a dynamic form of dhikr that is firmly rooted in the Sufism tradition, oriented towards the purification of monotheism, and the process of purification of the soul (tazkiyatun nafs). Aesthetic elements such as hirkah, tennure, and sikke costumes have a deep symbolism about ego release (fana'), while the rotating movement symbolizes a spiritual journey (suluk) towards oneness with God. Pedagogically, Sufi Dance contains the essential values of Islamic education, such as spiritual calmness, love, patience, and sincerity, which can be used as a holistic learning model to form the awareness of monotheism and spirituality of modern humans. This research confirms that spiritual arts such as Sema have significant relevance in contemporary Islamic education as a medium for internalizing transcendental values.    

This research explores the uniqueness and philosophy of the Bukit Rhema Chicken Church in Magelang, Central Java, which has an iconic pigeon-shaped architecture. Based on a qualitative method with a descriptive-analytical approach, this study identifies the main functions of the Rhema Hill Church, its architectural design background, and its impact on the economic, cultural, and spiritual life of the surrounding community. The church was designed as a universal house of prayer that symbolizes peace and hope. Apart from being a place of worship, the Chicken Church also functions as a tourist destination, rehabilitation center, and symbol of tolerance between religious communities. Its impact includes improving the local economy through tourism, interfaith cultural integration, and strengthening the spiritual life of local communities. The results of this study reveal how the symbolism and design of the Bukit Rhema Church are able to create harmony between religious, educational, and tourism functions. These findings show that the existence of the Chicken Church is not only aesthetically valuable, but also plays an important role in strengthening local identity as well as encouraging sustainable social collaboration. In addition, the existence of educational facilities and a reflection room in the building also provides a more immersive spiritual experience for visitors, so that the Bukit Rhema Church becomes an inclusive space for various groups.

The Loro Dirma Traditional House in Sanleo Village is an important representation of the culture of the indigenous people and is the center of the formation of social, spiritual, and local wisdom identities. This study aims to: (1) describe the structure and architecture of the Loro Dirma Traditional House, and (2) analyze the symbolic meaning contained therein in the context of the life of the indigenous people. The study uses a descriptive qualitative approach through direct observation, documentation, and in-depth interviews with traditional leaders and the local community. The results of the study indicate that the Loro Dirma architecture is full of philosophy that reflects the values ​​of unity, respect for ancestors, and the concept of balance between humans, nature, and the Creator. In addition, the function of Loro Dirma has undergone a transformation, from a traditional residence to a center for traditional activities, a space for deliberation, the implementation of religious ceremonies, and a medium for educating cultural values ​​for the younger generation. However, the study found challenges in preservation efforts, such as limited traditional raw materials, changes in community lifestyles, and the declining interest of the younger generation in local culture. Therefore, collaboration between local governments, indigenous communities, and educational institutions is needed to document, revitalize, and integrate Loro Dirma cultural values ​​into formal and non-formal curricula to ensure their sustainability.

This study aims to describe the application of visual elements and interpret the expressive meaning in elementary school students' artwork themed "My Surrounding Environment." The approach used is descriptive qualitative with visual analysis techniques. The research subjects consist of ten works from fourth-grade students, analyzed based on four main aspects: line, shape, color, and composition. Data were collected through documentation of the artwork, observation of the learning activities, and reflective notes from the teacher. The results show that lines are used by the children as a means of expressing emotions and movement; geometric and organic shapes reflect symbolic representations of their visual experiences; bright colors such as green, blue, and yellow indicate positive feelings toward the environment; and simple compositions show an intuitive balance typical of elementary school age. Expressively, the students' artwork conveys values such as cooperation, responsibility, and care for nature. The findings emphasize that visual arts education in elementary schools plays a crucial role in developing visual literacy, ecological awareness, and character formation through a creative, reflective, and contextual process.

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.

Symbolic interactionism is an approach that examines how symbols and meanings are created through interactions between individuals within a learning context. This approach explores how individuals use symbols to communicate, interact, and understand the world around them. In the context of the learning process, symbolic interactionist analysis can provide a deep understanding of how learning occurs through interactions between teachers and students, as well as among students themselves. Through this analysis, we can observe how symbols such as language, gestures, and expressions are used to communicate ideas and concepts being taught in the classroom. Additionally, symbolic interactionist analysis can also help us understand how individuals construct their identities within the learning environment. In the modern era of education, the interaction between teachers and students has become one of the crucial aspects of the learning process. Through social interaction and the use of symbols, individuals can shape their perceptions of themselves and how they are viewed by others. This can affect their motivation and engagement in learning. Thus, symbolic interactionist analysis offers valuable insights into understanding the learning process and how interactions between individuals play a key role in the construction of meaning and understanding. Through this understanding, we can improve the quality of learning and provide more meaningful learning experiences for students. Communication does not only occur through words but also through nonverbal communication, including facial expressions, body movements, and other gestures. Therefore, this study aims to analyze how symbolic interactionism plays a role in learning and how nonverbal communication influences the dynamics of classroom interaction.

This study aims to analyze the perceptions of Generation Z members of the Toba Batak ethnic group in Pegagan Julu VI Village, Sumbul District, Dairi Regency, regarding the symbolic meaning of the tradition of giving manuk naniatur (a traditional gift) and the shifting meaning or function of this tradition according to Generation Z. The method used was qualitative with a descriptive approach. Data were collected through observation, interviews, and documentation. The results indicate that the tradition of giving manuk naniatur is still routinely practiced and has become a local custom. Most Generation Z members value this tradition as an important part of their cultural identity and ancestral heritage, although not all understand its symbols deeply. This tradition is seen as an expression of love and gratitude to God, as well as a sign of blessing, hope, encouragement, and strength for children or families who have migrated. However, there has been a shift in meaning in Generation Z's perspective, from the tradition previously seen as a symbol of respect and spiritual bonding to now being seen more as a cultural identity and shared values ​​that must be maintained. This study illustrates the dynamics of traditional cultural preservation and adaptation to the changing times among the younger generation of the Toba Batak ethnic group.

The need to strengthen literacy in Indonesian language learning requires teachers to be innovative in designing assessment instruments that are relevant to current developments. One approach that can be used is the application of multimodal texts, namely texts that combine various communication modes such as writing, images, sound, and symbols to convey meaning more comprehensively. This community service program was carried out with the aim of improving the competence of Indonesian language teachers at the junior high school level throughout Sragen Regency in developing literacy questions based on multimodal texts that align with the demands of the Independent Curriculum. The activity was carried out through two months of intensive training and mentoring, which included a theoretical understanding of the concept of multimodal texts, analysis of sample questions, and practice in developing literacy-based assessment instruments. The results of the activity showed a significant increase in teachers' understanding of the principles of multimodal texts and their ability to design questions that challenge students' critical and creative thinking skills. Through this program, teachers not only gained new knowledge but also were motivated to be more adaptive to developments in digital media and innovation in learning. Thus, this activity contributed to improving the quality of Indonesian language learning that is contextual, interactive, and meaningful for students.

This study examines the construction of reality and violations of broadcasting ethics in the Xpose Uncensored Trans7 program in 2025 which displays a negative image of pesantren and kiai. Using a descriptive qualitative approach with the framing analysis of Pan and Kosicki's model, this study reveals the existence of tendentious narrative and visual manipulation, thus giving the impression of harassment of religious symbols. The broadcasts are considered to violate the principles of balance and social responsibility as stipulated in the Broadcasting Code of Conduct and Broadcast Program Standards (P3SPS). The public reaction that emerged through the hashtag #BoikotTRANS7 reflects the increasing public awareness of the importance of ethics in broadcasting practices. This phenomenon shows that the media not only functions as a conveyor of information, but also has a moral responsibility in shaping public opinion in a fair and balanced manner. This study emphasizes the urgency of increasing media literacy and ethical sensitivity in the production of broadcast content, especially those related to the representation of religious groups. Thus, the results of this study are expected to be a reference for broadcasting institutions, media regulators, and the public in encouraging more ethical and responsible broadcasting practices in the digital era.

This study aims to determine the effectiveness of goat manure and liquid organic fertilizer made from coffee husk waste on the growth of Java tea (Orthosiphon aristatus) cuttings. The study used a factorial Randomized Block Design (RBD) consisting of two factors with 48 plots. The first factor was the application of goat manure, symbolized as “S,” with four treatment levels: S0 (without goat manure), S1 (250 g/polybag), S2 (350 g/polybag), and S3 (450 g/polybag). The second factor was the application of liquid organic fertilizer made from coffee husk waste, symbolized as “K,” with four treatment levels: K0 (0 ml/L water/polybag), K1 (30 ml/L water/polybag), K2 (60 ml/L water/polybag), and K3 (90 ml/L water/polybag). Thus, there were 16 treatment combinations with three replications. The parameters observed in this study were the time of shoot emergence, number of shoots, shoot length, number of leaves, plant height, and survival percentage. The results showed that the application of goat manure and liquid organic fertilizer from coffee husk waste on the growth of Java tea (Orthosiphon aristatus) cuttings had no significant effect on all observed parameters.

This study aims to determine the effect of the interaction between the duration of immersion of coconut water plant growth regulators and manure on the growth of guava cuttings (Syzygium aqueum). This study used a Factorial Randomized Block Design (RAK) consisting of 2 factors with 48 plots, namely: The first factor is the duration of immersion of coconut water plant growth regulators which is given the symbol 'A' which consists of 4 levels of treatment, namely A0: without immersion, A1: 3 hours, A2: 6 hours, A3: 9 hours. The second factor is manure which is given the symbol 'S' which consists of 4 levels of treatment, namely S0: 0 g / polybag, S1: 50 g / polybag, S2: 100 g / polybag, S3: 150 g / polybag. So there are 16 combinations consisting of 3 replications. The parameters observed in this study are the age of shoot emergence, number of shoots, shoot length, leaf length, number of leaves, percentage of survival. The results of the study showed that the duration of immersion in young coconut water with growth regulators and the application of cow dung fertilizer significantly affected the growth of water apple (Syzygium aqueum) cuttings. The results showed that the duration of immersion in young coconut water with growth regulators and the application of cow dung fertilizer only significantly affected the number of shoots and leaves observed in the ninth week.

This study examines in depth the meaning of gratitude expressed in the traditional Wu’u Nura ceremony in Daniwato Village, West Solor, as well as in the Eucharistic celebration, which stands as the central liturgy of the Catholic Church. The Wu’u Nura ceremony is a communal tradition of thanksgiving for the harvest, expressed through symbolic rituals, offerings of agricultural produce, collective prayers, and ceremonial practices that reflect a harmonious relationship between humans, nature, ancestors, and God. Through these rituals, the community strengthens social cohesion, cultural identity, and religious awareness that have been passed down across generations. In contrast, gratitude within the Eucharistic celebration is understood as an expression of faith and a theological response to God’s salvific grace manifested through Christ’s sacrifice, made present in the consecration of bread and wine. Using a qualitative method and comparative approach, this study reveals that although differing in expression, structure, and theological foundations, both practices uphold gratitude as a universal value that fosters spiritual relationships and social solidarity. The findings affirm that dialogue between local culture and Church liturgy—within the spirit of inculturation—can enrich the understanding of faith, deepen spiritual life, and support the preservation of meaningful local traditions. This study contributes significantly to cultural and theological scholarship, as well as pastoral efforts aimed at fostering harmony between religion and culture in pluralistic societies.

Sustainability reporting has been increasingly popular in recent years as businesses become more aware of environmental challenges. 96% of the top businesses in the world have implemented sustainability reporting practices, according to a KPMG survey. The effect of sustainability reporting practices on environmental performance is examined in this study. Sustainability reports, the implementation of GRI standards, and external assurance are used to gauge sustainability reporting procedures; firm size is used as a control variable. In this study, 305 observational data from manufacturing firm over a five-year period (2018-2022) were analysed quantitatively using binary logistic regression. The findings indicate that while the use of GRI standards has a positive and significant effect on environmental performance, sustainability reports and external assurance have no significant effect. These findings show that the implementation in GRI standards encourages business commitment to sustainable practices and transparency, both of which have a significant impact on environmental performance. In the meanwhile, external assurance and sustainability reports tend to be mostly symbolic and do not demonstrate a real commitment to environmental improvement. Environmental performance is positively impacted by the control variable, firm size. These findings suggest that a company's environmental performance is correlated with its size. As a control variable, firm size contributes to maintaining and clarifying the relationship between environmental performance and sustainability practices while ensuring objective and valid study findings. This study emphasizes the importance of strengthening the quality of sustainability reporting and expanding the application of external standards and assurance to improve the credibility and accountability of corporate environmental performance in Indonesia.

This study was motivated by the existence of Longgo Mayuru Dance as a traditional art form of Gorontalo that still maintains its socio-cultural functions and relatively authentic movement structure amid cultural dynamics. This dance not only serves as an aesthetic expression but also as a cultural text that represents the history, customary system, and social identity of the Molingkapoto community. The purpose of this study is to analyse the movement structure of the Longgo Mayuru dance in relation to the historical context and social life of the Molingkapoto community. The study uses a qualitative approach with a descriptive-interpretative design. Data were collected through participatory observation, in-depth interviews with dance performers and traditional leaders, as well as visual and written documentation. Data analysis was carried out by describing the dance movement structure at the level of motifs, phrases, and movement sentences, then interpreted through structural and sociocultural approaches. The results of the study show that the Longgo Mayuru Dance has its roots in traditional martial arts, which underwent historical transformation into a symbolic escort dance. It has a sacred socio-customary function and is composed of a systematic and symbolically meaningful movement structure. The implications of this research emphasise the importance of preserving the Longgo Mayuru dance, not only in terms of its movements, but also in terms of the socio-cultural context and historical values that underpin it as part of the cultural heritage of the Molingkapoto community.

Hospitals, as healthcare institutions, bear the responsibility of delivering safe, high-quality, and patient-centered services. Hospital accreditation serves as a crucial mechanism to ensure service quality and legal protection for patients, particularly in medical dispute cases. This study aims to analyze the impact of accreditation on patient legal protection, both preventively and repressively. The research employs a normative legal method with statutory and conceptual approaches, utilizing primary, secondary, and tertiary legal materials. Data were analyzed through document studies covering Law Number 17 of 2023 on Health, government regulations, presidential regulations, and technical regulations from the Ministry of Health regarding accreditation standards and procedures. The findings indicate that accreditation functions as a continuous evaluation mechanism to ensure medical services comply with safety standards and clinical governance, strengthens patients’ rights to information, informed consent, and quality care, and reduces the risk of medical disputes. However, implementation challenges exist, including limited resources, compliance performed as formalities, and inconsistent supervision. Therefore, accreditation is not merely an administrative symbol but a strategic legal instrument that enhances patient safety culture and hospital accountability, ensuring that healthcare delivery meets professional, ethical, and legal standards.