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Poverty is a multidimensional problem that is not only related to economic aspects, but also social, cultural, and political, which affects the welfare of poor families. The Family Hope Program (PKH) in Makassar City is designed as a conditional social assistance program that aims to improve the welfare of poor families through the provision of financial assistance and increased access to basic services. This study aims to explore the role of social companions in building trust, factors that affect the participation of poor families, and obstacles in the implementation of PKH. The method used was descriptive qualitative with subjects of 10 beneficiary families and 3 social companions, data was collected through semi-structured interviews and participatory observations, then analyzed thematically using an inductive approach. The results of the study show that social companions play a crucial role as communication mediators who build trust through an empathetic and familial approach, which strengthens the sense of belonging to the program. Family participation is influenced by social capital, local cultural norms, education levels, as well as bureaucratic constraints and access to services. Barriers such as social stigma, complicated bureaucracy, and limited companion training hinder the effectiveness of the program. Habermas's theory of communicative action and Durkheim's social solidarity support the finding that open dialogue and harmonious relationships between companions and families are key to successful social empowerment. It was concluded that strengthening the capacity of companions, simplifying bureaucracy, and increasing participatory dialogue spaces are needed to increase the effectiveness and sustainability of PKH in Makassar.

This study aims to describe the role of Dompet Dhuafa Cirebon as a non-profit organization in developing Islamic philanthropy in the local area. Using a descriptive qualitative approach and case study, data were obtained through documentation from various sources such as official websites, activity reports, and news articles. The results of the study show that Dompet Dhuafa Cirebon runs various strategic programs such as Kampung Ternak, Tani Padu, Wakaf Sumur, Sewing Training for Dhuafa Widows, and Family-Friendly Homecoming Posts. These programs do not only focus on direct assistance, but also on empowering the community's economy and increasing social awareness. The philanthropic activities carried out reflect Islamic values ​​in helping others and utilizing digital technology to expand the reach of services. This study shows that the existence of philanthropic institutions such as Dompet Dhuafa has an important role in supporting community welfare and strengthening social solidarity based on Islamic values.

Credit Union (CU) Mandiri is one of the cooperative-based microfinance institutions that plays an important role in improving the economic welfare of the community in Pematang Siantar. This study aims to analyze the contribution of CU Mandiri in empowering its members through savings and loan programs, financial literacy training, and micro-business development. The method used in this study is a descriptive qualitative approach, with data collection techniques through interviews, observations, and documentation studies. The results of the study show that CU Mandiri not only provides affordable financing access for low-income communities, but also increases the awareness and ability of its members to manage their finances independently. Through cooperative principles such as solidarity and active participation of members, CU Mandiri has succeeded in creating an environment that supports local economic growth. However, challenges such as low financial literacy and limited capital are still obstacles that need to be addressed systematically.

The Sedekah Serabi tradition is one of the cultural heritages that developed in Empat Lawang Regency, South Sumatra Province. This tradition reflects a combination of local wisdom, religious values, and community togetherness. Historically, Sedekah Serabi is rooted in the tradition of post-harvest thanksgiving carried out by agrarian communities as a form of gratitude to God Almighty for the abundant crops. In its implementation, the community collectively makes serabi cakes and then donates them to neighbors, relatives, and children as a symbol of sharing sustenance and strengthening friendship. Over time, this tradition has not only become a form of thanksgiving, but has also developed into an annual cultural event that strengthens social identity and solidarity between residents. This study aims to explore the history, cultural values, and role of the Sedekah Serabi tradition in building social cohesion amid the dynamics of modern society.

The development of social media has made slang a dominant part of the communication of Generation Z adolescents in Indonesia. This study aims to analyze the characteristics of digital slang, its influence on adolescent communication skills, and its implications for language education. The study employed a systematic literature review with a critical interpretivism approach and reference to the PRISMA guidelines. Data were obtained from scientific articles from 2020–2026 through Google Scholar, SINTA, DOAJ, and Semantic Scholar. The results indicate that slang has ambivalent impacts. On the one hand, intensive use of slang can reduce the ability to use formal language in academic contexts. On the other hand, slang also supports the formation of social identity, group solidarity, and communication flexibility through code-switching practices. This study found that awareness of communication context is a crucial factor in determining the impact of slang use on adolescent communication competencies. Therefore, Indonesian language learning needs to develop an approach based on register awareness and digital literacy to be more relevant to the realities of Generation Z communication.

Pancasila education has a strategic role in shaping the character of the younger generation, especially generation Z, during the challenges of globalization and the development of the digital era. This study aims to analyze the effectiveness of Pancasila Education in preventing social disintegration that is increasingly rampant due to shifting values, individualism, and social fragmentation. Using a qualitative approach, this study explores the implementation of Pancasila values in the life of generation Z through formal education curriculum and non-formal activities. The results of the study show that the understanding and internalization of Pancasila values can increase collective awareness, social solidarity, and tolerance in the face of diversity. However, challenges in the form of lack of innovation in teaching methods and low active participation of generation Z are obstacles that need to be overcome. Therefore, strengthening Pancasila Education with a relevant and adaptive approach to the needs of generation Z is urgently needed to prevent social disintegration in the digital era.

This study explores the integration of Tasawwuf (Islamic mysticism) with Maqāṣid al-Sharīʿah (objectives of Islamic law) to propose a more ethical and effective social welfare framework. The research emphasizes the importance of combining the spiritual dimensions of Tasawwuf, such as Ihsan (excellence) and ʿAdl (justice), with the legal and ethical framework of Maqāṣid al-Sharīʿah, which seeks to preserve essential human interests such as religion, life, intellect, progeny, and wealth. This integrated approach is positioned as a comprehensive model for social welfare that addresses not only material needs but also promotes spiritual growth and ethical conduct. By blending these two frameworks, the study proposes a holistic view of social welfare that fosters empathy, justice, and social care. The findings highlight that Tasawwuf contributes to the ethical application of Maqāṣid al-Sharīʿah, enhancing social responsibility and promoting greater community cohesion and solidarity. The study also discusses the practical implications of this integration in contemporary Muslim societies, including its potential to reshape existing welfare programs. Recommendations for future research and policy development emphasize the need for further exploration of this integrated approach in Islamic finance, Takaful, and Zakat, as well as the creation of frameworks that balance legal compliance with ethical and spiritual principles. The results suggest that incorporating Tasawwuf alongside Maqāṣid al-Sharīʿah can significantly improve the ethical foundation of social welfare programs, fostering a more just and compassionate society.

The "Balanced Nutrition from the Archipelago’s Kitchen" initiative is an educational and practical effort aimed at increasing community awareness of the importance of consuming balanced nutritious foods through a local culinary approach. This program was conducted in RT.01, Selumit Urban Village, focusing on nutrition education and the distribution of Bubur Manado (Manado porridge) as an example of a healthy traditional dish. The methods included nutrition counseling, cooking demonstrations, and food distribution to residents. The results showed improved community understanding of balanced nutrition concepts and greater appreciation for traditional Indonesian cuisine as a source of nutritious food. This activity also fostered a sense of solidarity and cooperation among community members. It is hoped that similar programs can serve as a sustainable model for culturally based nutrition education in other communities.

The Zakat Aware Community Movement is an initiative to raise Muslims' awareness of the importance of zakat as a religious obligation and socio-economic instrument. The goal is to encourage people to pay zakat, both zakat mal and fitrah, correctly and on target to help the poor and reduce poverty and social inequality. Zakat not only has spiritual value, but also a strategic role in welfare distribution. Awareness of zakat is expected to counter consumptive behavior or hedonism, which in Islam is known as israf (excessive) and tabdzir (wasteful). The concept of “mâl” (wealth) in Islam is everything that can be legally owned and utilized, such as houses, money, gold, and others. Blessed wealth is wealth that is obtained lawfully, benefits others, and is used to get closer to Allah. Islam also pays great attention to poverty, which is described through the terms fakir and miskin. For this reason, zakat as the third pillar of Islam has a major role in overcoming it. For those who are reluctant to pay zakat, Islam recognizes the punishment of ta'zir - a punishment imposed by the ruler to safeguard the public interest. Finally, zakat that is paid consciously and sincerely can bring blessings to wealth, strengthen social solidarity, and strengthen the economic resilience of the people.

The vulnerability of the younger generation to negative exposure to new media (internet and social media) has the potential to weaken national resilience, especially the aspect of family resilience. Family resilience as a fundamental element is disrupted by negative broadcasts, the rise of hate speech and information (fake news and misleading narratives) that are widely found in new media. For this reason, it is necessary to strengthen national solidarity through the idea of ​​forming Pancasila family resilience that protects the younger generation from the destructive threats of social media. This study aims to determine the extent to which Pancasila family resilience can strengthen the spirit of national solidarity of the younger generation. The study used a literature study method with a qualitative approach. Data collection techniques used primary and secondary sources with data collection techniques using data triangulation. The results of the study stated that (1) The threat of weakening national values ​​arises from digital developments marked by the rise of new media in the form of the internet and social media; (2) The negative influence of new media appears in negative video broadcasts, the phenomenon of hate speech and misleading narratives, and fake news that creates social unrest in society; (3) The concept of Pancasila family resilience is needed to strengthen the spirit of national solidarity and prevent the negative impacts of new media among the younger generation. The conclusion of the research is that the concept of Pancasila family resilience is expected to be able to encourage the spirit of Pancasila in preventing various negative impacts of the digital technology phenomenon, especially the negative influence of new media on the spirit of nationalism among the young generation of Indonesia.

This article explores the integration of religious moderation values within the tradition of orphan charity (santunan anak yatim) in a multicultural community. Conducted as part of a community service program (Kuliah Kerja Mahasiswa) by ten students from Universitas Islam Negeri Maulana Malik Ibrahim Malang, this study took place in Sumberkradenan Village, Pakis Subdistrict, Malang Regency, East Java. Using a qualitative descriptive approach through interviews, observation, and documentation, the research uncovers how a routine act of religious compassion becomes a powerful medium for fostering social harmony, tolerance, and interfaith cooperation. The findings reveal that orphan charity is not merely a religious obligation but also a social practice that embodies the spirit of inclusiveness, solidarity, and mutual respect across diverse religious and cultural groups. This study highlights the potential of local religious traditions as grassroots models for promoting religious moderation in contemporary society.

This study discusses the phenomenon of increasing consumptive behavior among Muslim communities due to the influence of social media, technology, and e-commerce. This behavior is considered contrary to Islamic teachings that emphasize balance, simplicity, and social responsibility. Therefore, this research aims to formulate the concept of Islamic consumption that not only fulfills physical needs, but also considers spiritual values, ethics, and social justice. Using a qualitative approach through literature study, this research examines consumption principles in Islam such as halal-thayyib, maqāṣid al-syarī'ah, and ethical rationality as an alternative to conventional consumption that is materialistic. The results show that consumption in Islam is part of worship that includes spiritual, social, and environmental dimensions. Islamic consumption encourages frugal, selective, and responsible behavior, and strengthens social solidarity through zakat and alms. This research produces an integrated Islamic consumption framework that can serve as a guideline for Muslim consumers, policy makers, and da'wah institutions in building a more ethical, sustainable, and Islamic-compliant consumption lifestyle in the modern era.

This research analyzes the role of Instagram social media in shaping digital public space for the Indonesian Forum for the Environment (WALHI) environmental movement. The main focus of this study is how the @walhi.national account mobilizes discourse, solidarity, and collective action in contemporary ecological issues, with a theoretical approach that refers to Sidney Tarrow's Cycle of Contention framework (1994). The analysis shows that WALHI utilizes Instagram as a means to respond to political moments and ecological crises, such as the Rempang conflict (2023) and the rejection of the Trenggalek gold mine (#TolakTambangTrenggalek). The initial phase was characterized by the outbreak of political opportunities through controversial policies. WALHI then mobilized, framed and diffused action through the spread of visual narratives and hashtag campaigns that expanded solidarity. In the final phase, WALHI as an organization has undergone a transformation process from a field-based advocacy movement to a professional, strategic and technology-adaptive digital actor. WALHI through @walhi.national together with various parties such as volunteers, academics, communities and the public have contributed to encouraging institutional advocacy and redrafting policy discourse related to the environment. This study concludes that social media is not only a tool for information dissemination, but also a field of political articulation that can strengthen or challenge power structures in the contestation cycle. Instagram becomes an important arena for WALHI in maintaining moral legitimacy and expanding the environmental movement to a more inclusive and connected level.

Indonesian Migrant Workers (PMI) abroad often face various social, legal, and cultural challenges that can increase their vulnerability in everyday life. One effort to minimize these vulnerabilities is through the establishment of regional community organizations as a platform for solidarity, advocacy, and cultural identity preservation. This community service activity aims to assist in the formation of the Ikatan Warga Ponorogo di Hong Kong (IWPH) — an association of PMI from Ponorogo working in Hong Kong. The methods employed include community needs assessment, facilitation of organizational meetings, formulation of organizational statutes and bylaws, and basic community-based advocacy training. The results of this activity showed high enthusiasm among PMI from Ponorogo to participate in this community as a forum for sharing information, social protection, and preserving regional cultural traditions abroad. Moreover, IWPH has begun to actively voice issues faced by PMI, such as overcharging, gender-based violence, and unclear employment contracts. The establishment of IWPH is expected to serve as a model for strengthening social networks and advocacy based on regional community groups, enhancing the bargaining power of Indonesian migrant workers abroad. This activity also reflects the contribution of higher education institutions in supporting the protection and empowerment of Indonesian migrant workers in various destination countries.

This study aims to find out the social moral values ​​contained in the soro noto cultural tradition in the Jontona village community. The social moral values ​​contained in the cultural tradition will be juxtaposed with the theory of Confucian philosophy. The juxtaposition will be a compass for researchers to find the content of social moral values ​​contained in the soro noto cultural tradition. This study actually uses two methods, namely the interview method and literature review. So far, the researcher's investigation has found that the social moral values ​​contained in the soro noto cultural tradition based on the Confucian philosophy are the values ​​of solidarity, the value of kindness and the value of responsibility. In fact, the values ​​that have been mentioned can be used as life lessons for someone to become more mature in living in a community and strengthening the bonds of brotherhood and family in the social environment.

This research focuses on how community solidarity in Bimakarya Village, Bualemo Sub-district, contributes to the success of the coastal reforestation programme and its impact on social-ecological life. The method used in writing is by using a qualitative approach. Data collection techniques using observation and interview data. The result of the findings of this research writing is that community solidarity in coastal reforestation in Bimakarya Village, Bualemo Subdistrict is not only a physical activity, but is one of the processes in preserving the environment and building community awareness and concern for the coastal environment.

This study aims to reconstruct the narrative of the establishment and struggle of the Aliansi Dosen ASN Kemdiktisaintek Seluruh Indonesia (ADAKSI), a collective movement advocating for the welfare of civil servant lecturers (ASN), particularly concerning the delayed disbursement of performance allowances (tukin). Using a narrative inquiry approach, this research traces digital records and real-world actions taken by ASN lecturers across Indonesia, including a symbolic flower board protest in January 2025, an audience with the Minister of Higher Education, Science, and Technology, and the organization of the first National Congress (MUNAS I ADAKSI) in May 2025. These narratives are analyzed as expressions of shared grievances, solidarity, and the formation of a collective identity among ASN lecturers who have long lacked institutional representation through official bodies like KORPRI. The findings reveal that ADAKSI functions not only as an advocacy platform for welfare but also as a socio-professional movement driven by intellectual ethics in demanding structural justice. Its actions, demands, and outcomes from MUNAS I mark a significant transition from fragmented protests to an organized national consolidation. The study recommends that policymakers create more inclusive spaces for dialogue with ASN lecturers and formally recognize independent professional organizations as strategic partners in the reform of Indonesia’s higher education system.

The digital era has brought significant transformation in the lives of young people, creating both opportunities and challenges for the expression of spiritual values. This study aims to identify and analyze the implementation of the values of Christus Vivit as a spiritual guide for young people in facing the challenges of the digital age. Through a literature review method, this research examines various sources related to Christus Vivit and its relevance to contemporary digital phenomena. The research findings identify four key values of Christus Vivit that are relevant for young people in the digital era: a personal relationship with the living Christ as a spiritual foundation in facing the influx of digital information; freedom and responsibility in the digital realm to filter information and adopt a critical attitude; solidarity and authentic community as an alternative to shallow virtual connections; and discernment and digital wisdom. These findings imply the need for the development of a spiritual mentoring model that integrates Christus Vivit values with digital competencies, so that young people can become wise users of technology while authentically practicing the Christian faith amid the complexities of the digital world.

This article explores theological perspectives on the resurrection of Christ that still feature wounds as a meaningful way to understand and heal trauma. The wounds of Christ that remain after his resurrection are a sign of hope, healing, and reconciliation. In a digital age filled with violence and trauma, the meaning of the resurrection of the body conveys the message that wounds are not the end of everything, but rather part of a holistic healing process both physically, mentally, and spiritually. The incarnation and solidarity of God through the suffering of Christ show that God is present in human grief. The community of faith and pastoral care also have a crucial role in addressing those who have experienced trauma. With a holistic approach that combines body, soul, and spirit, the resurrected body of Christ becomes an example of healing and a source of strength for wounded individuals.

This research explores positive politeness strategies in the 2020 film All the Bright Places by analyzing the characters' dialogue. It is based on Brown and Levinson's (1987) theory of positive politeness, supported by Halliday and Hasan's (1989) context of situation framework. Using a qualitative descriptive method, the study analyzes the film script. Data is collected through documentation, including note-taking and recording techniques, to identify relevant utterances. The findings show that fourteen out of fifteen positive politeness strategies from Brown and Levinson's theory appear in the film. Strategy 4, which uses in-group identity markers, is the most common. The characters often try to build solidarity and emotional connection. Other frequently used strategies include noticing the listener, offering or promising, and seeking agreement. These strategies reflect the characters' efforts to build and maintain relationships, show empathy, and manage social interactions. The study concludes that positive politeness strategies are essential in shaping the film's interpersonal relationships and emotional development. Overall, the research highlights how language use in film reflects psychological and social aspects of communication, offering insights into the role of pragmatics in fictional narratives.