Publication Search

This study examines the primary motivations of authors in creating erotic slash fanfiction using Thai boys-in-love actors on the app X. Adopting a qualitative approach with in-depth interviews and thematic analysis, and interpreted through the lens of Symbolic Interactionism Theory and Labeling Theory, this study highlights how authors understand and interact with this phenomenon. The findings indicate that authors perceive their work as a form of self-expression, art, and entertainment, despite being aware of the potential for labeling as pornography or violating legal norms. Their primary motivation stems from the fulfillment of personal imagination and self-satisfaction, which is significantly strengthened by the validation and support of a supportive online community. This community also plays a crucial role in shaping unwritten norms and providing psychological buffers against potential external negative views. Authors demonstrate various strategic responses, including the use of disclaimers and a realistic acceptance of societal perceptions. The implications of this study emphasize the importance of a nuanced understanding of online subcultural practices, fostering digital literacy, and suggesting a wise and adaptive approach to content regulation in the digital age. This study also provides insights into how authors of erotic fanfiction on online platforms like X interact with popular cultural values and gender identity. The authors in this study are not only connected to their communities but also engaged in a broader process of identity construction through the characters they create. The Thai boy-love actor, a frequent inspiration in their work, serves as a symbol that reinforces the representation of non-heteronormative relationships, providing space for a more free and inclusive exploration of sexual identity.

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.  

The central building of the cyber world in the city center plays a significant role in enhancing community activities, providing social space, and contributing to the city's image. As the first shopping center in Palembang City, International Plaza has historical and strategic value in the city's development. However, over time, the attractiveness of International Plaza has decreased significantly. This decline is caused by several factors, such as the development of new, more modern shopping centers and the lack of updates to the building's design elements that can attract visitors. This study aims to analyze the potential for redesigning International Plaza with a local cultural approach. In this redesign concept, the Sarinah Building in Jakarta is used as a comparative study because it has successfully combined modern concepts with the development of traditional elements that reflect local culture. The Sarinah Building, although designed with a modern approach, still maintains cultural values relevant to the surrounding community, thus creating a space that is not only functional but also has visual and emotional appeal for its visitors. The results of the study indicate that with a modern architectural approach that remains based on local culture, International Plaza has the potential to revitalize and attract visitors. The suggested redesign includes changes to the building's facade by adding ornaments typical of Palembang City, such as traditional carvings or motifs that reflect the richness of local culture. These ornaments can be applied using secondary skin techniques to building facades, which not only enhance aesthetics but also serve as sunscreens. Furthermore, zoning and tenant order are crucial for a more organized and comfortable visitor flow. Finally, enhancing the public space at the front of the building with additional public facilities, gardens, and gathering areas can create a more vibrant and enjoyable atmosphere for visitors.

The Geothermal Power Plant (PLTP) project in Batukuwung Village, Padarincang District, Serang Regency, has raised concerns among the community about the threat of environmental damage and disruption of the sustainability of the local agricultural system. So far, the community has depended on traditional agriculture that is closely tied to local social, cultural, and ecological values. PLTP projects, which are framed as part of the clean energy transition, actually create tensions between development and environmental conservation. This research aims to examine the social and ecological impact of the PLTP project on the lives of the village community. The method used is a qualitative approach with case studies. Data were collected through purposive sampling techniques for in-depth interviews with affected residents, community leaders, and environmental activists, as well as analysis of online media content and policy documents. The results of the study show that the presence of the project has created ecological and social vulnerability. Disruption to access to clean water, degradation of soil quality, and disruption of agricultural ecosystems are serious threats. In addition, the space for public participation in the project-related decision-making process is very limited, thus triggering resistance and horizontal conflicts. These findings show that the clean energy narrative does not always align with the reality on the ground. Therefore, it is important to consider the principles of ecological justice and the sovereignty of local communities in any energy development policy. This study recommends participatory dialogue and a thorough environmental evaluation before the project proceeds, so that development does not compromise the right of life of local communities and the ecological sustainability of the region. The active involvement of citizens as subjects, not objects of development, is the key to creating sustainable and equitable solutions for all affected parties.

The Pancasila Student Profile Strengthening Project (P5) is part of the implementation of the Independent Curriculum, which emphasizes the holistic development of student character. The program's primary objective is to develop students with noble character, global diversity, collaborative spirit, independence, critical thinking, and creativity. One approach to integrating these values is through an appreciation of literary works, particularly folktales. Folktales have great potential as educational media because they contain various life values derived from local wisdom. This research focuses on analyzing the life values contained in folktales from the Semarang region and assessing their relevance in supporting the implementation of P5. Amidst the decline in moral values among students, marked by rampant cases of brawls, drug abuse, bullying, and unethical behavior, utilizing folktales as teaching materials is an alternative solution that is contextual and culturally based. Unfortunately, many local folktales remain largely unknown and underutilized in the learning process. The research method used was a qualitative approach with data analysis techniques modeled after Miles and Huberman. The results of the study indicate seven main values contained in Semarang folklore: aesthetic, religious, social, moral, cultural, educational, and economic. These values not only reflect the social conditions of society in the past but also have strong relevance for shaping the character of today's students. Despite differences in the context of the times, folklore can still be used as an effective learning medium, especially when packaged in a more engaging and modern format, such as digital storytelling, animation, or other interactive media. Therefore, the inclusion of folklore in P5 can bridge the gap between cultural heritage and sustainable character education.

The Nurul Ikhlas Mosque, also known as Surau Parak Mujua, located in Pakan Akek, Jorong Kajai, Nagari Koto Baru, Solok Regency, is an important center of religious and social activities for the local community. In June 2023, the mosque suffered a major fire that destroyed the entire structure, creating an urgent need to redesign it to be more functional, ergonomic, efficient, and adaptable to local conditions. This community service project aimed to produce an architectural design that not only met structural and functional needs but also accommodated the social aspirations and cultural values of the local community. The methods used in this project included field observations to understand the community's conditions and needs, participatory discussions with local community leaders to explore aspirations and hopes, technical drawings using AutoCAD software, and structural analysis using ETABS to ensure the building's earthquake resistance. Ergonomics were a key consideration in this design, encompassing circulation flow, room dimensions, natural ventilation, and the selection of materials that were friendly and safe for the elderly, children, and people with disabilities. The output of this activity is a variety of design documents, including floor plans, elevations, building sections, floor plans, columns and beams, and 3D visualizations that can be used as a guide for phased construction. This program demonstrates the importance of collaboration between universities and the community in responding to post-disaster infrastructure needs. This knowledge-based, participatory approach is expected to produce a final design that is appropriate to real needs and the local context, and supports better and more sustainable post-disaster recovery.

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 growing environmental crisis underscores the need for education systems to foster ecological responsibility among students. This study explores the potential for multifaith schools to cultivate environmental moral education through an interreligious pedagogical model. By integrating diverse religious teachings on ecology, the proposed model aims to promote shared moral values for environmental protection and sustainability. The research addresses the gap in existing environmental education, which often lacks an integrated approach that incorporates various religious perspectives. Through a qualitative research design, the study analyzes curricula, observes classroom practices, conducts interviews with educators, and evaluates existing environmental education frameworks in multifaith schools. The study identifies key strategies, including the incorporation of eco-ethics from different religious traditions, project-based learning, and interfaith dialogues, as effective means of fostering ecological responsibility. However, challenges such as balancing doctrinal differences, overcoming biases, and developing inclusive pedagogy remain. The study emphasizes the importance of designing educational content that respects all faiths and promotes intercultural dialogue, thereby encouraging a collective commitment to sustainability. The findings suggest that multifaith schools can serve as powerful platforms for environmental moral education, highlighting the value of integrating religious perspectives into sustainability education. The study concludes with recommendations for incorporating interreligious eco-ethics into curricula and teacher training programs and suggests future research on the long-term impact of interreligious environmental education and its applicability in diverse cultural contexts.

This study discusses the strategy of expanding the local Micro, Small, and Medium Enterprises (MSMEs) market through the development of Tourism Villages as a solution to limited market access and low competitiveness of MSME actors. MSMEs in Indonesia often face obstacles in aspects of the marketing mix such as venues, prices, products, and promotions. Through a qualitative approach, this study analyzes the direct impact of Tourism Villages on increasing market access, product innovation, and the role of innovation diffusion in encouraging technology adoption by MSME actors. The results of the study show that Tourism Villages such as Pujon Kidul, Taman Sari, and Sokobanah Daya are able to become a catalyst for the local economy by attracting tourists as potential consumers, reducing operational costs, and creating an innovation ecosystem that supports the growth of MSMEs. BUMDes (Village-Owned Enterprises) play an important role in digital promotion, product packaging development, and strengthening the capacity of local business actors through training and mentoring programs. Moreover, Tourism Villages encourage collaboration between stakeholders such as village governments, educational institutions, and private sectors in building sustainable local entrepreneurship. They also facilitate knowledge sharing and cultural preservation while integrating economic, social, and environmental values. Although there are still challenges such as lack of managerial skills, limited access to capital, and dependence on tourism seasons, the potential for long-term impact remains high. This study concludes that the integration of Tourism Village development with MSME strengthening strategies can be a model for inclusive and sustainable village economic empowerment. These findings provide practical recommendations for village governments, BUMDes managers, and MSME actors in building effective synergies that accelerate local economic growth and resilience.

This research examines the documentation process of Alahan Muaro Paninggahan, an economic and cultural tradition in Nagari Paninggahan, Solok Regency, West Sumatra. The alahan system is a form of natural resource management passed down through generations and serves as a social, economic, and cultural identity platform for the local community. In a modern context, this research highlights how digital technology is beginning to be utilized to document, promote, and preserve the alahan tradition through social media, visual content, and other digital platforms. The research method used was descriptive qualitative, with data collection techniques including field observation, in-depth interviews, and photo and video documentation. The results indicate that digitalization plays a significant role in introducing local cultural values to a wider audience and increasing public awareness of the potential of a tradition-based economy. In addition to preserving culture, digitalization is also an effective strategy for supporting tourism promotion and strengthening regional identity.

Cultural communication plays an important role in maintaining and preserving the values of traditional marine education. In this context, cultural communication serves as a bridge to maintain traditional values while adapting them to the dynamics of the times in the era of modern life, especially the Mandar sailors on Kerayaan Island who have long been known for their maritime traditions inherent in their daily lives. This study aims to analyze the impact of modernization on the traditional practices and maritime cultural identity of the Mandar community. In addition, this study also presents the fact that not only the Bugis tribe is known as reliable sailors in the region, but the Mandar tribe also has a long history as accomplished sailors. The method used in the research uses a qualitative approach with the type of ethnographic research. The data was collected through direct observation in the field and in-depth interviews with local communities. Social change analysis is used as a theoretical framework to understand the maritime cultural transformation that occurs. This research shows that the entry of modern technology has slowly but surely changed the way of life of the Mandar seafaring community. Various cultural symbols that exist today are more widely used for economic purposes only, no longer as a cultural identity that is upheld. This study provides a real picture of how this change at least gives hope, that there will be no total death of traditional sized, there will always be adjustment, imaging and re-creation of new traditional authorities. The ability to survive this tradition is at least quite justified because the emergence of tradition always presupposes the presence of a 'regime of representatives' who has the authority to interpret the symbols and sacred texts of tradition for the purpose of legitimacy of power through cultural communication. Keywords: Mandar Tribe; Culture; Technological Modernization, Social Change

Limited access to learning resources appropriate to the local context presents a challenge in the mathematics learning process in indigenous communities such as the Baduy Tribe. Conventional mathematics learning is often considered too abstract and less relevant to the daily lives of Baduy children, especially in the Outer Baduy region. To address this challenge, this community service activity aims to introduce contextual mathematics learning media based on the surrounding environment and local culture. The media developed is designed to be easily accessible, affordable, and environmentally friendly, while still respecting prevailing traditional values. The method used in this activity is Participatory Action Research (PAR), with a collaborative approach between a team of lecturers and the Outer Baduy community. The activity implementation process includes six stages, namely: identification of local problems and potential, planning, designing learning media, implementation, evaluation, and documentation of activity results. The results of the activity show an increase in interest and understanding of basic mathematics concepts among Outer Baduy children. Children appear more active, enthusiastic, and confident in participating in the learning process through educational games and concrete activities. The media used utilizes natural objects and local cultural elements, such as woodcuts, ancient angklungs, traditional hats, and distinctive Baduy woven motifs. The community responded positively because these media do not conflict with traditional values. This activity has had positive cognitive and social impacts and strengthened awareness of the importance of a contextual and culturally based educational approach as a relevant and inclusive learning strategy.  

This study aims to analyze the structural, cultural, and institutional barriers affecting women's political representation in Indonesia and to formulate strategic recommendations to strengthen the effectiveness of affirmative action policies. Although a 30% quota policy for women's representation on legislative candidate lists has been implemented, this achievement generally only serves as an administrative requirement and does not guarantee substantive opportunities in the political process. The study uses a qualitative descriptive approach based on secondary data obtained from official government documents, international organization reports, statistical publications, and previous research. The analysis shows that structural barriers manifest themselves in the placement of the majority of female legislative candidates on less strategic ticket numbers, resulting in low electability, and significant disparities in access to campaign funding between male and female candidates. Cultural barriers include entrenched gender stereotypes, reflected in surveys showing that only around 35% of the public supports female political leadership. Institutional barriers are also evident in the low representation of women in the executive and judicial branches, with only one female governor and one female constitutional judge currently serving. Based on these findings, the study recommends several strategic steps, including strengthening substantive affirmative action policies through regulating legislative candidate ticket numbers, providing equal affirmative action campaign funding, implementing career acceleration schemes for women in public office, implementing programs to strengthen women's political capacity, and promoting gender literacy campaigns to change public perceptions. This study emphasizes that the success of affirmative action policies cannot simply rely on quota regulations, but requires multi-level interventions that include legislative reform, improvements to political recruitment mechanisms, and transformation of social values. These integrated efforts are expected to encourage a sustainable increase in women's political representation and achieve gender equality in the Indonesian political system.

family conflict is portrayed in the film Uang Panai Maha(R)l 2 using Roland Barthes' semiotic framework. The film reflects the social reality of the Bugis-Makassar community, which highly upholds cultural values, particularly regarding arranged marriage, family honor, and the significant role of parents in their children's lives. The main objective of this research is to understand how family conflict is represented through visible and spoken symbols within the film’s narrative. This research employs a descriptive qualitative method by analyzing semiotic elements in several scenes that depict conflict, such as forced marriage, intergenerational differences, and the pressure of tradition against personal desires. The analysis is conducted through the three levels of meaning proposed by Barthes: denotation, connotation, and myth. The results show that Uang Panai Maha(R)l 2 illustrates the tension between traditional values and modern realities, which still occur within family life in Indonesia.

This final project report aims to explain the application of a three-act structure in writing a feature video script entitled "Bamboo Melody: Reviving a Traditional Symphony." The three-act structure is used as a narrative approach that functions to raise the issue of the fading of the angklung's sound philosophy among Generation Z. Each act plays an important role in building a structured and easily understood storyline for the audience. The first act focuses on the introduction of the angklung's philosophical meaning. In this act, the audience is invited to understand more deeply about the cultural values contained in the angklung, especially through the perspective of angklung craftsmen who have a direct relationship with the creation of this traditional musical instrument. The explanations from the craftsmen provide an overview of how the angklung is not only a musical instrument, but also a symbol of a profound philosophy of life. The second act highlights the crisis of cultural regeneration, which is a major challenge in preserving traditions. In this act, the perspective of cultural experts is introduced to provide an analysis of how the younger generation, especially Generation Z, is increasingly alienated from traditional cultural values, including the angklung. Cultural experts explain various factors that cause the angklung and other cultural values to be less familiar to the younger generation, who are more accustomed to global popular culture. The third act demonstrates concrete efforts to preserve angklung culture through testimonies from young angklung players and performances at Saung Angklung Udjo. Through this performance, the audience sees how the angklung remains relevant and can be revived by involving a younger generation that is adaptable to developments in media and technology. The story's conclusion illustrates that cultural regeneration can be achieved through a creative approach and the active involvement of the younger generation, so that the angklung's sound philosophy becomes more than just a discourse but can also contribute to social harmony relevant to the current context.

This Final Project report discusses the visual design process by the author as Director of Photography (DoP) in the creation of a feature video entitled "Bamboo Melody: Reviving a Traditional Symphony." This work aims to highlight the challenges faced in preserving the art of angklung music in the modern era, particularly the low interest of Generation Z in traditional culture. Angklung, which is one of Indonesia's cultural heritages, is experiencing a regeneration crisis, where the successors of this tradition are decreasing. In this context, it is important to convey the meaning and cultural values of angklung to the younger generation in a relevant and engaging way. The method of writing this report uses a descriptive approach that includes three production stages: pre-production, production, and post-production. Each stage is designed systematically and reflectively to ensure that the intended message is well received by the audience. In the pre-production stage, the author designed a visual concept that aligns with the theme and purpose of the work, namely to depict the meaningful philosophy of the angklung sound. In the production stage, shooting techniques were carefully selected to ensure aesthetics and clear communication in each frame. The results of the application of appropriate shooting techniques are proven to be able to present the philosophical value of angklung aesthetically and communicatively. Through powerful visuals, viewers can experience the depth of meaning behind this traditional musical instrument. Furthermore, this work concludes with testimonials from young angklung players and an angklung performance at Saung Angklung Udjo, illustrating concrete efforts to preserve angklung culture. This section emphasizes the importance of youth involvement in cultural regeneration, demonstrating that with a creative approach, the angklung's sound philosophy can be revived and well-received by Generation Z. Therefore, this work not only conveys solutions in the form of discourse but also provides a concrete illustration of cultural preservation through contemporary media that is accessible and understandable to the younger generation.

In the digital era, Christians face significant challenges in maintaining an authentic spirituality amidst a continuous stream of information and the influence of popular culture that often contradicts biblical values. The command in Romans 12:2 to "not conform to the pattern of this world, but be transformed by the renewing of your mind" remains highly relevant, yet its practical application in contemporary Christian life is frequently overlooked. This study aims to explore the theological depth of Romans 12:2, identify the dominant patterns of worldly thought in the digital age, and develop a contextual and applicable framework for transformative Christian spirituality. Utilizing a qualitative method with a library research approach, data were gathered from theological works, biblical commentaries, and scholarly literature on spirituality, culture, and digital engagement. The study reveals that the renewal of the mind refers not only to a personal inner change but to a reorientation of worldview through the power of the Holy Spirit. This transformation involves resisting cultural tendencies such as self-image obsession on social media, intellectual complacency caused by technological convenience, and the rise of individualistic spirituality detached from community life. To address these challenges, the study proposes several implementation strategies: fostering deeper biblical literacy contextualized to current issues, cultivating critical thinking as a form of spiritual discipline, and nurturing accountability within faith communities. These elements form a holistic framework of contemporary Christian spirituality that is Christ-centered, critically aware, and outward-focused in mission. The implications of this framework suggest that Christian spirituality in the digital era must engage both heart and mind, remain rooted in Scripture, and be lived out in communal and missional contexts.

This study aims to describe the role of school management in developing local culture-based education. Local culture-based education is a learning approach that integrates local cultural values as a contextual, relevant, and meaningful learning resource for students. This study used a qualitative approach with a case study method in an elementary school that has successfully implemented local culture comprehensively in various aspects of learning activities. Data were collected through in-depth interviews, observations, and documentation studies. The results show that school management plays a strategic role in formulating policies, supporting culture-based learning programs, and establishing partnerships with the community for cultural preservation. The principal, teachers, and education staff actively integrate local cultural elements into the curriculum, extracurricular activities, and the learning environment. Despite facing challenges such as limited resources and lack of training for educators, this school is able to demonstrate a strong and consistent commitment to making local culture the foundation for character and identity formation for students. This study confirms that collaboration between stakeholders is key to success in realizing education rooted in local wisdom. By involving parents and the community, schools can create a more inclusive and supportive learning environment. These findings demonstrate that community involvement in the educational process not only enriches students' learning experiences but also strengthens their sense of belonging to local culture. This research significantly contributes to the development of educational models that focus not only on academic aspects but also on the development of student character and identity rooted in local cultural values. Through this approach, it is hoped that students will grow into individuals who are not only academically intelligent but also have an awareness and appreciation for their own culture.

The disruption era, marked by rapid technological development and socio-cultural transformation, presents significant challenges to the spiritual and character formation of young children. In this dynamic context, Christian Early Childhood Education (ECE) teachers are not merely facilitators of learning but are also expected to act as spiritual leaders and moral role models. These responsibilities require a form of leadership that is not only rooted in biblical principles but also adaptive to the shifting demands of the digital age. This study aims to (1) identify the core challenges faced by Christian ECE teachers in the disruption era, (2) examine Christ-centered leadership values, and (3) propose an adaptive spiritual leadership model suitable for Christian ECE settings. Utilizing a qualitative approach through a literature review, data were analyzed using Miles and Huberman’s interactive model, which includes data condensation, data display, and conclusion drawing. The findings highlight two main categories of challenges: external challenges such as the influence of digital media, shifting values in society, and increased parental expectations; and internal challenges including limited teacher capacity, spiritual stagnation, and institutional gaps. In response, this research proposes the "Three-Pillar Adaptive Spiritual Leadership Model," which emphasizes: (1) the teacher's internal spiritual formation and integrity, (2) the implementation of innovative and contextually relevant pedagogical strategies grounded in Christian values, and (3) synergistic collaboration with families and church communities as key support systems. This model provides a conceptual and practical framework for Christian educational institutions to empower teachers in forming resilient, Christ-like character in children. The study contributes to the discourse on faith-based education in the 21st

Pharmacist professionalism is a key component in ensuring the quality of pharmaceutical services, encompassing not only compliance with technical and scientific standards but also a deep commitment to moral and ethical principles. In the Indonesian cultural context, the concept of "medicine as a trust" (obat sebagai amanah) reflects a profound sense of responsibility, where medicine is viewed not merely as a commodity, but as a mandate that must be preserved with integrity and accountability in health care practices. This article conceptually explores the relationship between pharmacist professionalism and the moral value of trust within the framework of the Nusantara constitutional theory. This theory emphasizes the integration of legal, cultural, and moral dimensions in shaping professional conduct in Indonesia. Using a descriptive-critical approach through literature review, this study investigates how trust functions as both a legal expectation and a cultural imperative in the practice of pharmacy. The findings highlight that trust must be internalized as a core value in pharmaceutical services—manifested through ethical decision-making, transparency in drug management, and a commitment to prioritizing patient welfare. Pharmacists are not only required to uphold professional standards, but also to carry out their duties as custodians of public trust. To realize this vision, the integration of the value of trust into pharmacy education, legal regulations, and clinical practice is essential. Educational institutions, professional organizations, and regulatory bodies must work collaboratively to instill this value as part of a pharmacist’s identity. In doing so, the profession can contribute more effectively to building a health care system that is just, culturally grounded, and centered on the well-being of the people.