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This study aims to explore the symbolic meaning of the siraman ceremony in Javanese culture and interpret its values ​​in light of the Catholic faith, particularly regarding the sanctity and blessings of the sacrament of marriage. The siraman tradition is understood not merely as a cultural ritual, but as a process of physical and spiritual purification imbued with spiritual symbolism, such as the use of water from seven springs and the granting of parental blessings. This study uses a qualitative approach with a literature review method through analysis of Church documents, Javanese anthropological literature, and relevant research. The results indicate that the meaning of purification in siraman is closely related to the symbolism of baptismal water in the Catholic tradition, while the prayer of parental blessing aligns with the concept of blessing as a manifestation of God's grace in the family. Through the inculturation perspective emphasized in Gaudium et Spes and Ecclesia in Asia, siraman can be understood as a form of harmonious dialogue between faith and culture without compromising the purity of Church teachings. This study concludes that the siraman ceremony can enrich the experience of the sacrament of marriage for Javanese Catholics, while strengthening their identity as individuals of faith and culture.

This study aims to describe the social structure in the implementation of the Hata Situtur Poda custom in the marriage of the Angkola and Mandailing communities in Paringgonan Julu Village, Ulu Barumun District, Padang Lawas Regency, and identify the roles and responsibilities of each element in the social structure. The research method used is qualitative with a phenomenological approach. Data collection techniques include participant observation, in-depth interviews and study of related documents. Data analysis was done thematically by categorizing, describing, and drawing conclusions based on data obtained in the field. The results showed that the social structure of the implementation of Hata Situtur Poda involved various elements, namely the bride and groom, the parents of the bride and groom, the extended family of the bride and groom (kahanggi, anak boru, mora), traditional leaders (hatobangon, raja adat), religious scholars, government elements, and the wider community. Each element has specific and complementary roles and responsibilities in supporting the smooth running of the traditional procession. This tradition not only functions as a medium for conveying advice and advice on family life, but also as a mechanism for preserving cultural, moral and social values that have been passed down from generation to generation. This study concludes that the successful implementation of Hata Situtur Poda is highly dependent on a strong and organized social structure, which is able to maintain the continuity of the tradition amid the dynamics of changing times.

This study aims to conduct a comparative analysis of curriculum development and teaching methods in Islamic education in Indonesia and Egypt. Both countries have a long tradition in the development of Islamic sciences, but they demonstrate different approaches in accordance with their respective social, cultural, and educational policy contexts. This study uses a literature review method with a descriptive qualitative approach through a review of journals, books, and Islamic education policy documents. The results of the analysis show that the Islamic education system in Indonesia emphasizes the integration of religious and general knowledge in its curriculum, in line with the spirit of religious moderation and the demands of modern society. Meanwhile, Islamic education in Egypt, especially through Al-Azhar University, emphasizes a traditional approach based on tafaqquh fi al-din with a focus on mastery of classical Islamic sciences. In terms of teaching methods, Indonesia is more adaptive to active and technology-based learning models, while Egypt maintains the talaqqi and memorization methods, but has begun to adopt modern pedagogical innovations. Overall, both education systems have their own strengths; Indonesia excels in contextualizing the curriculum, while Egypt sets an example in maintaining the authority and continuity of Islamic scholarship. These findings are expected to contribute to the development of a balanced Islamic education that integrates values and modernity.

The digital era has significantly transformed the way Indonesian society communicates, accesses information, and builds social interactions. These rapid changes have created new challenges for strengthening the values of Pancasila, especially as digital platforms increasingly become spaces where misinformation, hate speech, intolerance, and extreme polarization emerge. This study examines the relevance of Pancasila in guiding ethical behavior within the digital environment and highlights the strategic role of young people as key actors in maintaining national identity and moral integrity. Using a descriptive qualitative approach and literature analysis, the study finds that Pancasila remains highly relevant in addressing technological, social, and cultural disruptions. The values of divinity, humanity, unity, democracy, and social justice are essential for promoting responsible digital citizenship, fostering tolerance, encouraging critical thinking, and strengthening social cohesion. The study concludes that strengthening Pancasila-based digital ethics requires collaboration among the government, educational institutions, digital platforms, and society to ensure that digital transformation aligns with national moral foundations.

This study aims to analyze the representation of hegemony in the film Kupu-Kupu Kertas using Antonio Gramsci’s hegemony theory and a literary sociology approach. As a medium of mass communication, film not only conveys stories but also produces and reproduces cultural values, ideologies, and power structures that operate subtly within society. Set against the historical backdrop of 1965, the film portrays ideological clashes between NU/Ansor and the PKI, which affect not only political spheres but also everyday culture, social relations, and moral dynamics that shape the collective consciousness of Javanese society. This research employs a qualitative method with a descriptive approach. Data were collected through content analysis of the film using an observation–note technique to identify scenes, dialogues, and visual symbols related to culture, hegemony, and ideology. The analysis focuses on revealing how dominant values are constructed and negotiated through the representation of characters, narratives, and social traditions portrayed in the film. In conclusion, Kupu-Kupu Kertas not only documents the political tragedy of 1965 but also demonstrates that hegemony operates through subtle mechanisms embedded in culture, morality, and patterns of thought. This study affirms the relevance of Gramsci’s theory in examining literary works and films as social texts that practice power while also opening space for understanding individual resistance to ideological domination.

Islamic boarding schools (pondok pesantren) are the oldest Islamic educational institutions in Indonesia, playing a significant role in shaping the moral, spiritual, and intellectual character of society. Alongside the growing integration of formal education, pesantren are required to develop more modern and adaptive leadership models without abandoning their traditional values. This study aims to design a pesantren leadership structure that integrates transformational, distributive, and instructional leadership principles rooted in local culture. The analysis conducted at Pondok Pesantren Al-Mukhlisin in Deli Serdang Regency indicates that leadership patterns remain centered on the kiai figure, resulting in suboptimal coordination and delegation of authority. Transformational leadership is needed to foster inspiration and motivation; distributive leadership to strengthen collaboration and participation; and instructional leadership to ensure instructional quality and teachers’ professional development. The integration of these three leadership models is believed to create a pesantren leadership system that is visionary, participatory, and quality-oriented, while remaining aligned with local cultural values such as gotong royong, musyawarah, and familial solidarity. Thus, pesantren can evolve into innovative, adaptive, and sustainable Islamic educational institutions in the modern era.

This study examines the representation of patriarchal hegemony and the forms of women’s resistance in Kartini (2017), a film directed by Hanung Bramantyo, using Antonio Gramsci’s theory of hegemony as the analytical framework. The research is grounded in the persistence of patriarchal culture that places women in subordinate positions within society, including in media and film representations. The purpose of this study is to identify the forms of patriarchal domination depicted in the film and to analyze the main character’s strategies of resistance against such hegemony. The study employs a descriptive qualitative method, with data collected through observation of scenes and dialogues that reveal social domination and acts of resistance. The analysis process involves data reduction, presentation, and conclusion drawing by connecting findings with Gramsci’s theoretical concepts. The results indicate that social domination in the film is represented through restrictions on women’s education, social control, and the reinforcement of traditional values that constrain women’s roles. Patriarchy operates not through physical coercion but through social consent internalized as cultural truth. Meanwhile, Kartini’s resistance is expressed through critical awareness, education, and the dissemination of emancipatory ideas as forms of counter-hegemony. The film portrays women’s struggle to challenge patriarchal structures through intellectual strength and ideological consciousness. The findings suggest that social change begins with shifts in cultural consciousness rather than merely structural transformation.

Development in Banten Province has created conflict in development due to the dominance of a minimalist modern science approach, which prioritizes economic growth while ignoring environmental carrying capacity and socio-cultural values. As a result, Banten faces a serious environmental crisis, as evidenced by high emissions of air pollutants (PM2.5, SO2) and river water pollution by industrial waste. This study aims to analyze the negative impacts of this disorganized model and propose a comprehensive solution framework. This study formulates the Holistic Development Model (HDM). The HDM is a transformative solution that synergistically integrates three pillars: Modern Science (providing technology and data), the Ecosystem Approach (providing a systemic framework and nature-based solutions), and Local Cultural Values ​​(forming the basis of ethics and social motivation) through a Systematic Literature Review and Conceptual-Case Analysis. The implementation of MPH in case studies such as Integrated Coastal Management and Integrated Agriculture demonstrates that this integration produces high-yielding, equitable, and sustainable systems. In conclusion, MPH is a crucial strategy for Banten to shift from destructive development to equitable, resilient, and locally rooted development, making ecosystem health a key measure of success.

This study aims to analyze the change in word choice in Indonesian children's songs from the classical to modern times as a reflection of the shift in the social environment in the digital era. This study uses a descriptive qualitative approach with a content analysis method on eight children's songs, consisting of four classic songs by A. T. Mahmud and four popular modern songs on digital platforms such as YouTube. The results showed that classical songs highlight concrete and local vocabulary that describe children's closeness to nature, family, and moral values, while modern songs are dominated by global, repetitive, and phonetic vocabulary that reflect the influence of globalization and the digital lifestyle of today's children. In addition, modern songs tend to contain simple expressions that are easy to remember, but have minimal educational value compared to classical songs that are more loaded with moral messages. This shift shows that the language in children's songs not only serves as a medium of entertainment, but also reflects the changing social and cultural values of Indonesian society. Therefore, the study of children's song language is important to understand the dynamics of popular cultural development that affects the process of character formation of the younger generation.

This article discusses the development of Digital Learning media based on Malay rhymes for high school students (SMA) with the aim of improving the competence of literary appreciation. The research was conducted using research and Development (R & D) with the ADDIE model (Analysis, Design, Development, Implementation, Evaluation). Data were collected through observation, questionnaires, and literature appreciation tests given to students before and after using digital learning media. The results showed that digital learning media Malay poem was able to improve students' understanding of the structure, meaning, and cultural values in the poem. In addition, this media makes it easier for teachers to present literary material in an interactive and interesting way, thereby increasing student learning motivation. The integration of digital media in learning also facilitates students in exploring literature more creatively. This finding confirms that the integration of digital technology in traditional literary learning can support the improvement of cultural literacy competence and literary appreciation in high school students. This innovation opens up new possibilities for engaging students with their cultural heritage in a digital era, encouraging a deeper understanding and connection with traditional arts.

This study aims to explore the potential of sago as a local product that can be processed into a tourism attraction based on local wisdom in the Silowo Ecotourism Area, Tuban Regency. Sago, with its ecological, economic, and cultural values, plays a significant role in maintaining food security and also enhances the educational experience of tourists. This study employed a qualitative approach through observation, in-depth interviews, and a literature review. The findings indicate that sago has significant potential to become a tourism symbol, through distinctive culinary innovations, educational activities on sago processing, and presentations in the form of local cultural attractions. Developing this potential will not only improve the economic well-being of the community but also strengthen the region's cultural identity and support environmental conservation efforts. Therefore, sago management involving community participation and product innovation are key factors for the successful development of local wisdom tourism in Silowo.

This research examines the comparison of Islamic education innovations in Japan and Singapore with a focus on technological approaches and local cultural integration. Japan and Singapore are two developed countries in Asia that have developed Islamic education systems with unique characteristics despite not being Muslim-majority countries. This study uses a qualitative method with a library research approach through document and literature analysis. Data were collected from scientific journals, books, and educational policy documents in both countries. The results show that Japan develops Islamic education with an adaptive approach that integrates digital technology and Japanese cultural values such as discipline and kaizen. Meanwhile, Singapore builds a structured Islamic education system integrated with the national education system through MUIS with innovations in the aL.I.V.E curriculum and SIES. The main difference lies in the level of institutionalization and government support, where Singapore has a more formal structure while Japan is more flexible and community-based. Both models provide valuable lessons for the development of Islamic education in Indonesia, particularly in terms of technology integration, local cultural adaptation, and contextual curriculum development.

The phenomenon of cockfighting still persists in various communities in Indonesia as a cultural practice, entertainment, and symbol of certain social identities. However, this practice raises serious issues when analyzed from the perspectives of modern bioethics, animal welfare, public health, and normative religious values, particularly maqāṣid al-sharī‘ah. This study aims to examine the ethical conflicts that arise from cockfighting by analyzing the biological and physiological impacts on animals, violations of animal welfare principles, and tensions between local cultural legitimacy and universal ethical standards. This research uses a descriptive-qualitative approach based on a review of relevant scientific literature, including national and international publications in the fields of bioethics, animal welfare, animal health, and law. The results of the study show that cockfighting systematically causes severe physical injury, extreme biological stress, behavioral disorders, and an increased risk of zoonotic disease transmission, so it can be categorized as a form of organized animal cruelty. From a bioethical and maqāṣid al-sharī‘ah perspective, this practice contradicts the principles of respect for life, non-maleficence, and protection of life and public welfare. The lack of legal protection focused on animal welfare reinforces the urgency of a transformative approach through regulatory reformulation, public education, and the development of non-violent cultural alternatives. This study is expected to serve as a scientific and ethical basis for policy formulation and contextual and sustainable animal protection efforts.  

The Indonesian language holds a strategic role as a unifying national language as well as the medium of instruction in education. However, this role has not been fully internalized within indigenous communities such as the Baduy Dalam tribe, which is known for its strong adherence to tradition and the use of the Baduy dialect of Sundanese in daily life. This study aims to reveal the role of the Indonesian language in communication and education within the Baduy Dalam community and to analyze how the national language is adopted amidst the strong local culture. This research employs a qualitative method with data collection techniques including in-depth interviews, participatory observation, and document studies conducted within the Baduy Dalam community in Lebak Regency, Banten. The results indicate that the Indonesian language is beginning to be used in educational contexts, especially in formal schools around the Baduy area, although its use remains limited in everyday interactions among community members. Proficiency and understanding of Indonesian are more dominant among the younger generation who receive formal education. The social implications of these findings include the opening of access to broader information and knowledge for the Baduy Dalam people, but also present challenges in preserving local language and cultural values. This study recommends educational approaches based on local wisdom to ensure that the role of the Indonesian language progresses in harmony with the preservation of the Baduy Dalam cultural identity.

This study aims to analyze the process of creating an audiovisual feature that explores the commodification of calung jinjing as a cultural medium that has undergone a functional shift from communication to entertainment. The research employs a descriptive qualitative method using a practice-based research approach, in which the process of audiovisual creation serves as the primary method of inquiry. The author is directly involved as the Director of Photography throughout all stages of production, including pre-production, production, and post-production. The results indicate that the application of cinematographic elements—such as visual composition, lighting, camera movement, and lens selection—plays a significant role in strengthening the historical and cultural meanings of calung jinjing. These visual strategies effectively support the narrative in conveying the process of cultural commodification in a communicative and aesthetic manner. The study demonstrates that audiovisual feature production can function not only as a form of cultural documentation but also as an academic medium for interpreting and preserving local cultural values through visual storytelling.

This article examines the evolution of the concept of femininity in East Asian makeup culture by tracing changes in style, function, and social meaning from traditional periods to the modern era. The study focuses on makeup practices in China, Japan, and Korea, which possess distinct cultural and historical backgrounds yet similarly demonstrate dynamic developments of femininity through visual expression. The research employs a literature review using a qualitative approach, complemented by an analysis of beauty trends emerging in each country. The findings indicate that facial makeup functions not merely as an aesthetic practice but also as a medium for representing personal identity, social status, gender roles, and prevailing cultural values within society. The transformation of makeup practices is influenced by various factors, including local traditional heritage, processes of modernization, changes in women’s roles, and globalization, which introduces new beauty standards. Nevertheless, traditional elements continue to be preserved and adapted, forming distinctive regional characteristics. Overall, this study emphasizes that the concept of femininity in East Asian makeup culture is dynamic and contextual, continually adapting to social change while remaining deeply rooted in longstanding cultural values.

This study aims to thoroughly examine the triadic relationship among the Internalization of Aswaja An-Nahdliyah Values, the Pedagogic Competence of Ustadz/Ustadzah, and the Academic Supervision by the Kyai at the Salafi Sunanul Huda Islamic Boarding School in Sukabumi Regency. The research urgency is based on the vital role of the pesantren (Islamic boarding school) as a fortress of moderate ideology and the existence of a research gap that has not holistically integrated these three variables within the specific Salafi-Nahdliyyah context of the locus. The Aswaja An-Nahdliyah values central to the internalization process include Tawasuth (moderation), Tasamuh (tolerance), I'tidal (justice/firmness), Tawazun (balance), and Amar Ma'ruf Nahi Munkar (enjoining good and forbidding wrong). This internalization is carried out through the formal curriculum (teaching Kitab Kuning using the Sorogan and Bandongan methods) and the non-curricular aspects (Kyai/Ustadz role-modeling and pesantren living values). The study utilizes a qualitative approach with a Case Study design. Data collection employs Method Triangulation involving In-depth Interviews (Kyai, Ustadz, Students), Limited Participatory Observation (learning processes and cultural activities), and Document Study (Lesson Plans, curriculum, and supervision reports). Data analysis employs the interactive model of Miles, Huberman, and Saldana (Data Condensation, Data Display, and Conclusion Drawing). The research findings are expected to formulate the Integrated Model of Triguna Santri in Aswaja An-Nahdliyah Internalization, which synergizes traditional pesantren methods with culture-based quality assurance. Practically, these findings will provide blueprints for quality assurance (Cultural-Authoritative Academic Supervision) and recommendations for pedagogical strategies for Ustadz/Ustadzah to enhance the transfer of values from the cognitive level to the affective and behavioral domains. This model is expected to become a benchmark for developing educator competence and strengthening religious moderation in similar pesantren.

Traditional settlements are a reflection of the way of life, cultural values, and interactions of society with the natural environment. In the context of Luluo Village, settlement patterns are not only formed by physical factors such as topography and natural resources, but are also influenced by the local wisdom of the Gorontalo people who have a value system, customs, and cosmology-based spatial planning. The objectives of this study are: 1) To describe the traditional settlement patterns of Luluo Village, Biluhu District, Gorontalo Regency; 2) To analyze the development and changes in settlement patterns in Luluo Village; 3) To identify forms of local wisdom that play a role in the formation and preservation of settlement patterns. Method: used in this study is a qualitative descriptive method. Results: This study is 1) Traditional Settlement Patterns of Luluo Village seen from the distribution pattern of houses, building orientation, distance between houses, open spaces. 2) forms of local wisdom in traditional settlements. 3) The development of settlements in Luluo Village. 4) The impact of settlement development on socio-cultural life. Conclusion: Based on the results of this study, it can be concluded that the development of traditional settlement patterns in Luluo Village is a dynamic process influenced by environmental, social, cultural, and economic factors. Local wisdom is the main foundation in the formation and development of settlements, despite facing the challenges of modernization. Traditional settlement patterns based on local wisdom have proven capable of creating a harmonious, sustainable, and socially value-oriented residential environment.

The integration of language and culture plays a crucial role in shaping the complexity of human cognitive processes. Language acts not only as a means of conveying messages but also as a conceptual system that influences how individuals construct mental representations, process information, and reason. Culture, on the other hand, provides a set of values, norms, and thought patterns that shape attention, interpretation of experiences, and strategies for understanding the social world. A review of literature from the fields of linguistic relativity, cultural psychology, neurolinguistics, and cross-cultural cognition found that differences in language structure, bilingual experience, and cultural value orientations result in variations in perception, memory, and executive function. Neurocognitive findings indicate that the influence of language and culture is evident down to the level of brain activation. Furthermore, the sociocultural approach emphasizes the role of language as a mediating tool in the process of internalizing values ​​and developing higher-order cognitive abilities. Thus, human cognition is the result of a dynamic interaction between language, culture, and social experience.

Pindang tetel is a traditional Pekalongan culinary specialty born from the creativity of the community in utilizing limited food ingredients, especially beef offal, which in the past was synonymous with lower-class consumption. This culinary dish not only serves as a daily meal, but also represents historical, social, and symbolic values ​​that reflect how Javanese people respond to their economic conditions and the dynamics of their lives. This study aims to examine the cultural meaning, local identity values, and the transformation process of pindang tetel in a modern context, especially when the dish is marketed in the tourist area of ​​Lake Al Kautsar, Kayugeritan. The study used a qualitative approach with a mini-ethnography method through direct observation, in-depth interviews with sellers, and informal conversations with consumers. The results show that pindang tetel has undergone adaptations in its presentation without losing its basic character, so it remains recognized as a traditional culinary dish. In the context of local tourism, pindang tetel serves as a representation of Pekalongan's cultural identity and a medium for cultural introduction for tourists. These findings confirm that traditional culinary plays an important role in shaping collective memory, strengthening local identity, and providing sustainable symbolic and social value in addition to economic value.