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This study is motivated by the moral and spiritual crisis affecting modern leadership systems, where the exercise of power often prioritizes material and political interests over ethical values and social responsibility. In this context, the concept of Malay Islamic Leadership is considered relevant as an alternative model that integrates moral, spiritual, and local cultural values to establish a just and civilized governance framework. The purpose of this study is to describe the fundamental principles of Malay Islamic leadership, analyze the implementation of its moral and spiritual values, and assess its relevance in addressing the challenges of modern leadership. The research employed a qualitative descriptive method using secondary data obtained through literature reviews of books, journal articles, and academic documents discussing Islamic leadership and Malay culture. The results indicate that Malay Islamic leadership is founded on the values of amanah (trustworthiness), ‘adl (justice), hikmah (wisdom), and syura (consultation), while taqwa (piety) serves as the core of a leader’s spirituality. These values are proven to be relevant in the modern context as they address ethical crises, strengthen leaders’ integrity, and reorient leadership toward service and the welfare of the community.

The internationalization of the Indonesian language and culture has become a crucial strategy in strengthening cultural diplomacy in the Southeast Asian region, particularly through the Indonesian Language for Foreign Speakers (BIPA) program. As a strategic partner country, Thailand hosts several universities that offer BIPA programs, including Chiang Mai University. However, a key challenge in implementing BIPA instruction abroad is the limited availability of contextual teaching materials that specifically reflect the richness of Indonesian culture. This study aims to examine the process and outcomes of a training program on the development of BIPA teaching materials based on Solo Batik for students at Chiang Mai University as a concrete form of Indonesia’s language and cultural internationalization. The research employs a descriptive qualitative approach, with data collected through participatory observation during the training sessions, semi-structured interviews with facilitators and participants, and document analysis of the teaching materials developed. The findings reveal that the training not only enhanced students’ understanding of the structure and functions of the Indonesian language but also fostered their appreciation of the cultural values embedded in the motifs, philosophy, and production process of Solo Batik. The students successfully produced creative, contextual, and learner-oriented teaching material prototypes, such as visual modules, interactive dialogues, and culture-based worksheets. These findings highlight the importance of integrating local culture into the development of BIPA teaching materials as an effective strategy for expanding the global reach of the Indonesian language. Consequently, this training serves as a collaborative model that can be replicated in other countries to support the sustainable internationalization of Indonesia’s language and cultural policies.

This study explores the ethics of teachers in a global context by comparing the professionalism of educators in Finland and madrasah teachers in Indonesia. The research aims to identify key ethical principles and practices that define teacher professionalism in these distinct educational settings. Employing qualitative methods including literature review and interviews with educators from both countries, the study highlights similarities and differences in ethical standards, pedagogical approaches, and cultural influences. Findings reveal that while Finnish teachers emphasize autonomy, democratic values, and continuous professional development, Indonesian madrasah teachers integrate religious ethics alongside pedagogical professionalism. The study discusses implications for improving teacher training and ethical guidelines to enhance educational quality and foster intercultural understanding. This comparative analysis contributes to the global discourse on teacher ethics by providing insights into how cultural and institutional contexts shape professional values and responsibilities in education.  

This article discusses how the people of Efule village can maintain diversity in their local culture. Community development based on local culture is a development strategy that places local wisdom as the basis of values, knowledge, and various practices in the community empowerment process. The purpose of this study is to explain the local cultural values that can be integrated into community development efforts in order to achieve inclusive and sustainable development . The research method used in this study is descriptive qualitative research with a participatory approach through direct interviews and literature studies on various local community development practices. The results of the study indicate that local culture plays an important role in shaping social interaction patterns and support mechanisms for empowerment programs. In addition, the involvement of traditional and community leaders in the application of values such as mutual cooperation and social solidarity has been proven to strengthen a sense of ownership and collective responsibility for development. Integration into local culture in development policies needs to be maintained as a form of development.

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 addresses citizenship justice in Indonesia amid the challenging era of globalization, focusing on the conflict between Pancasila as the state foundation and the dominant Islamic values in society. The study aims to analyze the synergy of Islamic principles—justice (ʿadl), equality (musawah), and public welfare (maslahah)—with the second and fifth principles of Pancasila to build sustainable and inclusive citizenship justice. The method used is qualitative, including content analysis and an in-depth literature review of the Qur'an, Hadith, and Pancasila documents, supplemented by semi-structured interviews with 20 experts in religion and constitutional law. The findings reveal a new conceptual framework called "Islamic Pancasila," which integrates the principle of tauhid with the value of gotong royong (mutual cooperation), reducing social polarization by up to 30% based on case simulations in multicultural areas like West Java. Islamic values provide a spiritual dimension that complements Pancasila, while Pancasila offers an inclusive nationalist framework. The study concludes that the synergy between Islamic values and Pancasila is not only a theoretical solution but also a practical strategy for realizing citizenship justice. Recommendations include integrating these values into the civic education curriculum and government policies to facilitate interfaith dialogue, strengthening national identity amid contemporary social and cultural dynamics.

The Basiacuong tradition is one of the oral cultural heritages of the Kampar (Ocu) people in Riau, which is rich in philosophical, ethical, and religious values. This study aims to analyze the expressions in the Ocu language that appear in Basiacuong practices using an ethnolinguistic approach. The research data were obtained through audiovisual observations of Basiacuong videos published in digital media, then transcribed and translated into Indonesian. The analysis was carried out using the interactive model of Miles and Huberman (1994) through three stages: data reduction, data presentation, and drawing conclusions. The results of the study indicate the existence of eight main utterances that include proverbs, traditional pantun, advice, religious expressions, and social and philosophical expressions. These utterances function to instill moral values, strengthen social ethics, entertain, and legitimize customs through Islamic teachings. This study confirms that the Basiacuong tradition is not merely an oral performance, but a means of inheriting cultural identity and an educational medium that remains relevant in maintaining social harmony in the Kampar community.

This study aims to describe and analyze the meanings contained in the cultural utterance Hase Hawaka among the people of Nanaet Village, Nanaet Duabesi District, Belu Regency, East Nusa Tenggara. Hase Hawaka is a traditional expression that has been passed down from generation to generation, embodying deep social, moral, and spiritual values within the community. The study employs a qualitative approach using structural theory to reveal the implicit meanings embedded in this traditional discourse. Data were collected through observation and interview methods, supported by note-taking and recording techniques to obtain authentic data from native speakers. The results show that Hase Hawaka serves not only as a means of traditional communication but also as a medium for cultural education that conveys values of respect, unity, and social responsibility. Furthermore, the meanings contained within Hase Hawaka reflect the community’s worldview about the balance between humans, nature, and the Creator. Therefore, Hase Hawaka plays an important role in preserving cultural identity and strengthening the social cohesion of the Nanaet community.

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.

This research, titled “Islamic Universalism and Local Islam,” aims to analyze the relationship between the universal values of Islam and the expressions of local Islam that develop within the cultural context of society. The main focus of this study is to understand how Islam, as a universal religion, interacts with local cultures without losing its core principles such as tawhid (monotheism), justice, equality, and rahmah (compassion). The research method used is library research with a qualitative approach. Data were collected through the analysis of academic literature, scholarly journal articles, and other relevant scientific works. The analysis technique employed is content analysis, used to examine the relationship between universal Islamic values and their manifestations in local religious traditions. The findings indicate that Islamic universalism and local Islam are not opposing concepts but rather complementary ones. Islamic universalism provides an inclusive ethical and spiritual foundation, while local Islam reflects the contextual application of Islamic teachings within specific cultural settings. The integration of both creates a form of religiosity that is moderate, adaptive, and harmonious, making it relevant to the pluralistic society of the modern era.

This study is grounded in the importance of understanding the dynamics of group behavior within multicultural Islamic education institutions , where spiritual values , organizational culture , and leadership interact to create a harmonious working climate . A strong organizational culture and inclusive leadership are believed to be the foundation for fostering collaboration , fairness , and mutual respect among members . The purpose of this study is to analyze how organizational culture and inclusive leadership styles shape group behavior within socially and culturally diverse Islamic education contexts . This research employs a qualitative method with a Systematic Literature Review (SLR) approach , reviewing relevant academic literature focused on group dynamics , work culture , and Islamic values . The findings indicate that an Islamic value - based organizational culture and inclusive leadership play a significant role in strengthening social cohesion , enhancing participation , and fostering group behavior that is both collaborative and spiritually meaningful .

This study examines the role of social and cultural structures as mechanisms in reconstructing and maintaining the religious practices of Hindu Kaharingan amidst the challenges of modernization. As a local belief system of the Dayak community in Central Kalimantan, Hindu Kaharingan functions not only spiritually but also as a guardian of cultural identity. This research uses a descriptive qualitative approach with a phenomenological study design. Data was collected through in-depth interviews, participant observation, and document studies to understand the meanings and experiences of the practitioners. The findings reveal that major rituals, such as Tiwah, serve a dual purpose: spiritually, to guide the souls of ancestors, and socially, as a community adhesive that reinforces solidarity through mutual cooperation (handep). Through the lens of Functionalism Theory and Religious Systems Theory, this study reveals that religious ceremonies act as a vital medium for cultural transmission. The active involvement of the younger generation in these rites serves as a non-formal educational mechanism for passing down values, philosophies, and ancestral knowledge within an oral tradition system. Thus, the socio-cultural role of the community functions as an adaptive and resistive strategy that ensures the continuity of the spiritual identity and cultural resilience of Hindu Kaharingan in the contemporary era.

This study examines the views of community and traditional leaders on the practice of giving alms derived from unusual sources of income in Mojopuro Village. The tradition of giving alms in Mojopuro has strong cultural roots and social values, reflecting a blend of Islamic teachings and local wisdom. However, historically, almsgiving has sometimes come from less than halal sources, such as gambling proceeds, which were once considered commonplace due to limited religious understanding. This study employed a descriptive qualitative method, using interviews with community and traditional leaders as key informants. The results show a significant shift in how the community interprets almsgiving. Religious leaders now emphasize the importance of halal sources of income and sincere intentions in giving, while traditional leaders emphasize social values such as mutual cooperation and caring for others. This transformation reflects a shift from traditional practices to a deeper religious understanding, without diminishing the values of togetherness that are characteristic of Mojopuro. Thus, the tradition of giving alms in Mojopuro is not only a form of worship but also a means of fostering morality and social solidarity that persists amidst changing times

This study analyzes the role of families and caregivers at Panti Sosial Tresna Werdha Wana Seraya Denpasar in implementing elderly care programs and examines the implications of these programs for the quality of life of older adults. Using a qualitative method with an ethnographic approach, data were collected through participant observation, in-depth interviews, and documentation. Two theoretical frameworks guided the analysis: Carrolyn Smith-Morris’ Social Support Theory, which highlights the importance of emotional, informational, and instrumental support for elderly well-being, and Robert J. Havighurst’s Activity Theory, which states that active involvement in social, physical, and spiritual activities enhances happiness and life satisfaction in old age. The findings show that families’ involvement remains limited due to time and distance constraints, yet their emotional presence still contributes positively to the psychological comfort of the elderly. Caregivers play a dominant role in meeting the physical, social, emotional, and spiritual needs of residents. The care program demonstrates positive implications, including improved health stability, increased social interaction, strengthened feelings of appreciation, and enhanced spiritual peace. Additionally, Balinese cultural values such as tatwam asi and menyama braya reinforce empathy, togetherness, and respectful relationships within the care system. The study concludes that synergy between families, caregivers, and local cultural values forms a crucial foundation for a meaningful and humane elderly care system.  

This Community Service Program (PKM) was designed to strengthen national character and identity through the application of Asta Cita values among the residents of Rejuno Village, Karangjati District, Ngawi Regency, East Java. Conducted over two days, the program involved active participation from youth groups, community leaders, and village officials. The activities consisted of the introduction of national and civic values, interactive discussions with local figures, and group reflections aimed at formulating social commitments rooted in the Asta Cita principles. The findings show a notable increase in participants’ understanding and appreciation of the eight core values: patriotism, mutual cooperation, honesty, responsibility, hard work, discipline, tolerance, and social justice. Moreover, local wisdom and traditions—such as martial arts practices and community deliberations—were revitalized as effective tools for embedding these values within daily life. This program highlights that national character building does not solely rely on formal education or governmental initiatives but can also grow organically from community-based cultural practices. By integrating local heritage with national ideals, the PKM successfully promoted a sense of unity, civic awareness, and moral responsibility among the people of Rejuno Village, illustrating how local culture can serve as a strong foundation for fostering national identity and integrity.

This study examines the Lom Plai tradition of the Dayak Wehea community from the perspective of Catholic inculturation theology. Although this tradition has been widely studied from an anthropological perspective, no research has specifically examined the meaning of its values, symbols, and rituals in the light of inculturation. Therefore, this study is important to see the possibility of dialogue between the Gospel and local culture. The purpose of this study is to understand how elements of Lom Plai culture can be interpreted and processed within the framework of inculturation theology and how the values ​​contained therein can enrich the pastoral life of the community. The study uses a literature review method with a qualitative-contextual theological approach through analysis of theological literature, Church documents, and ethnographic studies of the Dayak Wehea. The research findings indicate that the values ​​of harvest gratitude, respect for the land, community solidarity, and symbols such as rice and thanksgiving rituals are aligned with Christian spirituality and have the potential to be integrated into pastoral practice. The implications of this study emphasize the need for ongoing discernment so that the inculturation process runs authentically, enriches the community's faith, and maintains the cultural identity of the Wehea community.  

Indonesia's cultural diversity demands a process of inculturation, in which local values ​​enter into dialogue with faith. This study examines the Lodong Me tradition in Sikka, East Nusa Tenggara, as a ritual of thanksgiving for birth that is essential and relevant amidst the challenges of modernity. The aim is to describe the meaning of Lodong Me and analyze its encounter with Christian faith through an inculturation approach. Using a qualitative approach with a case study design, data were collected through in-depth interviews with key informants and tested using source triangulation. The results show that Lodong Me is interpreted culturally and theologically as gratitude for divine grace, where gratitude to ancestors and God (Ama Pu) is placed in a harmonious arrangement. This ritual has been proven to meet the criteria for genuine adaptation because it has compatible values ​​(such as work ethic and responsibility to care for creation) and effectively strengthens the congregation's faith experience. By implication, this case study enriches the literature on inculturation in Indonesia and makes an important contribution to the Church's pastoral care in Sikka to prevent duality of belief.

This study aims to analyze in depth the cultural construction of independence in Islamic boarding schools through the perspective of educational sociology. The main focus of this study is to explore how social structures, power relations between kyai and santri, and hidden curriculum mechanisms contribute significantly to the formation of santri's independent character. This research is motivated by the discrepancy between national educational goals and the reality of the crisis of independence often found in formal educational institutions. Using descriptive qualitative methods through a literature study and critical synthesis approach, this study examines the phenomenon of independence as a sociological product. The results of the study show that the independence of santri is not merely obedience to formal rules, but rather the result of the formation of internalized habitus through strict daily discipline and the accumulation of cultural capital transmitted by the figure of the kyai. These findings confirm that the charismatic relationship between kyai and santri serves as the main channel for transmitting the values of initiative and responsibility. Furthermore, the hidden curriculum manifested in the daily exemplary behavior of the kyai has proven to be more effective in shaping the autonomy of santri than conventional classroom instruction. The implications of this study confirm that the educational ecosystem model in Islamic boarding schools can serve as a strategic reference for modern educational institutions in overcoming the challenges of character degradation and independence among students in the contemporary era.

This research aims to examine the role of music in the construction process of the traditional Karo house, Siwaluh Jabu, in Lingga Cultural Village, Karo Regency, North Sumatra. In Karo culture, music is not merely a source of entertainment but serves as a symbolic and spiritual medium that reflects cultural values, social cohesion, and the community’s belief system. This study employs a qualitative descriptive method with an ethnographic approach through field observation, in-depth interviews with traditional figures, musicians, and local residents, as well as documentation of rituals and architectural elements of the Siwaluh Jabu house. The findings reveal that music plays a significant role in each stage of construction, starting from the selection of suitable wood to the completion ritual known as Mengket. The Gendang Lima Sendalanen ensemble—particularly through the performance of Gendang Limapuluh Kurang Dua—functions as a medium connecting humans with ancestral spirits, legitimizing the spiritual presence within the house, and strengthening communal cooperation. Music serves not only to regulate the rhythm of collective work but also to ensure harmony between humans, nature, and the unseen forces that are believed to inhabit the house. Therefore, music is an essential element that maintains cultural continuity, reinforces identity, and supports the preservation of the Karo intangible heritage amidst ongoing modernization.

The Baayun Counseling Socialization Program at the Health Center is designed to improve the understanding and skills of health workers in implementing a more humane and local culture-based counseling approach. Baayun counseling is a therapeutic communication method that integrates cultural values in the interaction between health workers and patients, so that services become more personalized, empathetic, and meaningful. This program is carried out through several stages, namely needs analysis, socialization, and effectiveness evaluation. The main target is health workers in primary services who interact directly with patients. The expected results of this program include improving the competence of health workers in understanding and implementing Baayun Counseling, as well as increasing patient satisfaction and compliance with health services. Program evaluations show that this approach is able to create positive changes in communication patterns, strengthen the relationship between health workers and patients, and improve the overall quality of counseling services. By adopting Baayun Counseling, Puskesmas can strengthen the cultural dimension in health services, making them more relevant and responsive to the needs of local communities. The program also has the potential to be replicated in other culturally rich regions as part of a community-based health service quality improvement strategy.