Publication Search

Social conflict between neighbors is a phenomenon that often appears in pluralistic society and has the potential to disrupt social harmony if not managed constructively. The conflict is generally triggered by the lack of interfaith communication, social prejudice, socio-economic inequality, as well as external party provocations that utilize rift with social relations. This study aims to analyze the dynamics of conflict between neighbors are different religions and review the relevance of Q.S. Al-Hujurat paragraph 13 as theological runway in a resolution of conflict and a strengthening of plurality values. This study used qualitative methods with the approach of literature study (library research), through an analysis of the interpretation of the Qur'an, pluralism, and scientific literature relevant to the theme and resolution of conflict. The results show that Q.S. Al-Hujurat paragraph 13 emphasizes the principle of human equality, respect for diversity, and the concept of 'arafu (know each other) as the foundation of harmonious social interaction. Qur'ani values such as justice, tolerance, dialogue, patience, forgiveness, and help, are proven to be relevant as a conflict-based conflict resolution strategy (sulh). Implementation of this value through interfaith dialogue, multicultural education, and inclusive social policies are able to reduce prejudice and strengthen social solidarity. Thus, the integration of Q.S value. Al-Hujurat paragraph 13 in social life is a normative and practical approach to building a sustainable peace in the midst of a pluralistic society.

Patient satisfaction is a key requirement for successful hospital services, influenced by factors such as mismatched expectations, nurses' personal behavior, high costs, and an unsupportive environment. Nurses' therapeutic communication plays a crucial role in increasing satisfaction in the inpatient ward by building trust and reducing misunderstandings in multicultural patients. Objective: To determine the relationship between nurses' therapeutic communication and patient satisfaction in the Inpatient Ward of Khidmat Sehat Afiat (KiSA) Regional General Hospital, Depok City in 2025. Method: A quantitative, analytical correlational study with a cross-sectional approach. The adult patient population was 120 people from August to October 2025, with a sample of 97 respondents via simple random sampling (with a 5% dropout rate). Data were collected using a questionnaire at KiSA Regional General Hospital, Depok (October-November 2025), and analyzed using chi-square for categorical variables. Results: 87.6% of nurses used good therapeutic communication; patient satisfaction was 79.3% satisfied, 27.3% quite satisfied, and 0% dissatisfied. The chi-square test yielded a p-value of 0.008 <0.05, indicating a significant relationship. Conclusion: There is a relationship between nurses' therapeutic communication and patient satisfaction levels in the Asoka Inpatient Ward of KiSA Regional General Hospital. Suggestion: Nurses should improve their skills through active listening, verbal empathy, information clarification, self-evaluation, and shift discussions for multicultural patients in Depok.

This study aims to analyze the manifestation of Indonesian unity values within the local wisdom of Kresnayana in Blitar Regency, particularly through the “Hasta Brata” performance. As a multicultural nation, Indonesia possesses diversity that represents both potential and challenge; therefore, strengthening unity values through various media, including local wisdom, is essential. This research adopts a qualitative approach with a phenomenological design to explore the experiences and involvement of cultural actors in the Kresnayana performance. Data were collected through in-depth interviews, documentation, and literature review using snowball sampling techniques, and were analyzed inductively through data reduction, triangulation, data display, and conclusion drawing. The findings indicate that Kresnayana, which originates from the reliefs of Penataran Temple, functions not only as a medium for cultural preservation but also as a means of educating unity values. In the “Hasta Brata” performance, the value of unity is reflected in the complementary relationship between Arjuna and Kresna; the value of togetherness is demonstrated through the cooperation between Anoman and Arjuna; the value of patriotism is evident in efforts to maintain world peace; and the value of Bhinneka Tunggal Ika is illustrated through the unity of characters from diverse backgrounds. Furthermore, the festival serves as a contextual learning medium in Pancasila and Civic Education (PPKn) and supports the strengthening of the Pancasila Student Profile. Thus, Kresnayana represents a concrete manifestation of the implementation of unity values in community life through a local cultural approach.

This study aims to analyze the practice of interfaith communication in the process of institutionalizing multicultural values ​​in Pekalongan City. The study uses a qualitative approach with ethnographic methods through in-depth interviews, observation, and documentation of religious leaders involved in interfaith communication activities. The results show that the practice of interfaith communication occurs through dialogue between religious leaders and open communication interactions in various community forums. From the perspective of George Herbert Mead's symbolic interaction, this communication process demonstrates an exchange of meaning (mind) that builds a shared understanding of tolerance and respect for differences. In addition, interfaith communication also shapes the self-awareness of religious leaders as social agents maintaining harmony (self) while strengthening inclusive social relations in a multicultural society (society). The research findings indicate that interfaith communication functions in two ways: first, as a means of dialogue between religious leaders, and second, as a social mechanism in the institutionalization of multicultural values ​​that supports the realization of religious harmony in Pekalongan City.

This study aims to analyze the dynamics of the lives of indigenous Papuan communities and transmigrants, particularly in the social and economic context of Sota Village, Merauke Regency, South Papua. The study uses a qualitative approach with semi-structured interviews, documentation, and focus group discussions (FGDs). This study involved various parties to obtain a comprehensive view of the social interaction between indigenous peoples and transmigrants. Data were obtained through interviews with leaders and indigenous peoples of Sota Village. The results of the study show that the social relationship between indigenous peoples and transmigrants is harmonious, characterized by cooperation in social activities, mutual assistance, and joint economic development. The presence of transmigrants has had a positive impact on improving welfare, equalizing infrastructure, and introducing modern agricultural techniques to indigenous peoples. On the other hand, local wisdom such as Adat Sasi also plays a role in maintaining social harmony and ecological balance, while the traditional deliberation mechanism serves as a means of peaceful conflict resolution. Indigenous communities show openness to change but remain critical of the sustainability of the transmigration program due to land limitations. Overall, this study concludes that multicultural life in Sota reflects the success of social integration based on the values of tolerance, mutual respect, and cooperation in building a peaceful and sustainable society.

This study analyzes the implementation of the Fo Guang Shan vision in developing the talents of Buddhist followers through Dharma education, cultural preservation, and spiritual practice within a multicultural environment. In the context of globalization, Buddhist communities face challenges in maintaining spiritual identity while adapting to diverse social and cultural settings. This research aims to examine how Humanistic Buddhism is applied in talent development programs and to evaluate its relevance in multicultural contexts. The study employs a qualitative descriptive approach with a case study design. Data were collected through participatory observation, documentation, reflective notes, and literature review. The findings indicate that the integration of Dharma education, cultural activities, social service, and spiritual practices forms a holistic development model that balances intellectual growth, character formation, emotional maturity, and social responsibility. The implementation demonstrates that talent development is not limited to technical skills but also emphasizes ethical values and spiritual awareness. This model offers a contextual and inclusive framework that can contribute to sustainable Buddhist community development in the era of globalization.

Diversity is an inherent aspect of social life, particularly in a multicultural society like Indonesia, which comprises various ethnicities, races, cultures, and religions. Differences in belief should not lead to conflict but instead foster mutual respect and peaceful coexistence. Islam, as a religion of rahmatan lil ‘alamin (a blessing for all creation), upholds tolerance as a fundamental social value. However, the Qur'an outlines certain limits to ensure tolerance does not compromise core principles of faith. This study aims to explore the concept and boundaries of religious tolerance from the perspectives of three prominent Nusantara exegetes: Shaikh Nawawi al-Bantani, Muhammad Hasbi al-Shiddieqy, and Buya Hamka, while identifying similarities and differences in their views. Using a library research method with a comparative descriptive analysis, the study examines their interpretations. The findings reveal that all three scholars share a consistent understanding of tolerance as an attitude of mutual respect, understanding, and acceptance of differences to achieve a peaceful and harmonious society. Nevertheless, they differ in defining its limits. Nawawi al-Bantani includes aspects of faith and politics, Hasbi emphasizes moral-based social interactions, and Hamka confines tolerance to social relations not related to faith.

In the era of globalization and rapid technological advancement, Indonesia’s indigenous culture faces various challenges that may gradually erode traditional values within society, particularly among the younger generation. Local cultural diversity represents a vital national asset that must be preserved and sustained through strategic efforts, one of which is education. Social studies education plays an important role in instilling students’ knowledge, understanding, and appreciation of local cultural diversity as an essential component of national identity. This article aims to examine the contribution of social studies education to the development of students’ character through respect for cultural diversity in their surrounding environment, the cultivation of tolerance, and the enhancement of cultural awareness. The study adopts a qualitative descriptive approach using a literature review methodology by analyzing relevant academic sources, including books, journal articles, and previous research findings. The results reveal that integrating local culture and indigenous knowledge into social studies learning can strengthen students’ social awareness, deepen their understanding of cultural values, and foster responsible, empathetic, and tolerant character traits. Moreover, the effectiveness of local culture–based social studies education is strongly influenced by the role of teachers as facilitators, motivators, and role models who provide contextual, relevant, and meaningful learning experiences for students.  

This study aims to examine in depth the role of Islamic Religious Education (PAI) teachers as agents of tolerant da‘wah based on Islam Nusantara within multicultural elementary school settings. The research was conducted at SDN 2 Margasari, Pasawahan District, Purwakarta Regency, West Java, which represents the social, cultural, and religious diversity of students. This study employed a qualitative approach using a case study method to obtain a comprehensive understanding of PAI learning practices oriented toward tolerance values. Data were collected through in-depth interviews with PAI teachers and the school principal, direct observations of classroom PAI learning activities, and document analysis of religious programs and activities implemented at the school. The results indicate that PAI teachers play a strategic role in instilling values of tolerance, religious moderation, mutual respect, and appreciation of local wisdom through the application of dialogical, contextual, and inclusive learning methods. The learning strategies applied include the use of local stories and traditions that align with the values of Islam Nusantara, as well as the habituation of tasamuh (tolerance) attitudes in daily interactions within the school environment. This study recommends strengthening the competencies of PAI teachers in understanding and applying the Islam Nusantara approach, as well as integrating values of religious moderation into the elementary school curriculum as a systematic effort to build a culture of tolerance in multicultural educational settings.

This study aims to describe the implementation of multicultural education at SDN Bululawang 02 and to identify the supporting and inhibiting factors of its implementation. The research employs a qualitative approach with a descriptive method. The subjects of the study consist of the principal and teachers. Data collection techniques were conducted through semi-structured interviews, while data analysis used an interactive analysis model that includes data reduction, data display, and conclusion drawing. The results of the study indicate that multicultural education has been implemented through school policies, the learning process, and school culture. The school applies deep learning-based instruction that emphasizes meaningful learning experiences with the support of learning technologies such as smart TVs and smart boxes. Multicultural education is also realized through various religious, social, and national activities, such as routine religious activities, the commemoration of national and religious holidays, as well as the use of traditional clothing, which serve to instill values of tolerance, togetherness, and mutual respect. The role of the school principal is evident through classroom supervision, teacher training, and learning evaluation, while teachers integrate multicultural values through varied and enjoyable teaching methods. The challenges faced include the diverse characteristics of students, limited facilities, and differences in students' academic abilities. Efforts made by the school to overcome these challenges involve collaboration with parents and adjustments to learning strategies. This study concludes that multicultural education in elementary schools has been implemented well; however, it still requires strengthening in terms of facility support, teacher competence, and ongoing collaboration between schools and parents.

Islamic Religious Education (PAI) learning has a strategic role in shaping the character of students who are religious, tolerant, and have noble morals. Amidst the reality of Indonesian multicultural society, PAI learning is required to be able to internalize the values of religious moderation as an effort to prevent extreme, radical, and intolerant attitudes. Religious moderation is an important paradigm in Islamic education to instill a balanced and contextual religious attitude. This proceedings article aims to examine the concept, strategy, and implications of moderation-based Islamic Religious Education learning through the Systematic Literature Review (SLR) approach. The SLR method is used to examine journal articles, scientific books, and proceedings relevant to the topic of PAI learning and religious moderation in the last ten years. The results of the study indicate that moderation-based PAI learning is based on the values of wasathiyah, tawazun, i'tidal, and tasamuh which are integrated into the curriculum, learning methods, and the role models of educators. The implementation of moderation-based PAI learning has a positive impact on the formation of inclusive, tolerant attitudes and the ability to live peacefully together in students. This article is expected to be an academic reference for educators and researchers in developing Islamic Religious Education learning that is relevant to the social challenges and diversity of Indonesian society.

This article discusses the role of Christian Religious Education (PAK) in shaping inclusive attitudes of students in the midst of diverse Indonesian society. Using a descriptive qualitative approach, this study examines how PAK can teach the values ​​of love, justice, and respect for differences, and their impact on students' character. The results of the study indicate that PAK not only functions as a transmitter of the doctrine of faith, but also as a means to promote tolerance and interfaith dialogue. Teachers play an important role as facilitators who create a safe and supportive learning environment, and integrate multicultural values ​​into the curriculum. Although PAK faces challenges in the learning approach, collaboration between the church, school, and family can strengthen the impact of religious education. Thus, PAK has great potential in shaping a tolerant generation committed to social justice in a pluralistic society.

This study aims to analyze the implementation of Nusantara Islamic values ​​in multicultural education within the Integrated Islamic School (SIT) Al-Ftih environment. Nusantara Islam, as a religious concept characterized by moderation, tolerance, and accommodating local culture, has high relevance in developing education that respects diversity.Meanwhile, multicultural education emphasizes equality, inclusivity, and recognition of students' cultural identities.This research employed a qualitative approach with a case study method. Data collection techniques included interviews, observation, and documentation, and its validity was tested through triangulation. The study results indicate that the integration of Nusantara Islamic values ​​in SIT Al-Fatih Sukabumi remains partial, primarily limited to thematic religious activities and has not yet systematically addressed the curriculum, pedagogy, or school culture. Supporting factors for implementation include the availability of local culture, support from some teachers, and religious moderation policies. Inhibiting factors include a lack of teacher training, the dominance of Middle Eastern Islamic references, and a lack of multicultural evaluation instruments.This study concludes that a comprehensive implementation model that integrates Islam Nusantara into the curriculum, learning, and school culture is needed. Recommendations include developing standard operating procedures (SOPs) for religious moderation based on local wisdom, teacher training, and developing evaluation instruments for the internalization of Islam Nusantara values.

This community service activity aimed to strengthen the capacity of Percik staff and Sobat Anak facilitators through basic sign language training in collaboration with the Sahabat Tuli Salatiga community. Inclusive multicultural education requires educators and facilitators to be able to engage all children, including those with hearing disabilities. The Sobat Anak Program initiated by Percik Salatiga promotes interfaith and multicultural education for children from diverse backgrounds; however communication barriers remain due to facilitators’ limited knowledge of sign language. The community service employed a needs assessment, participatory training sessions, and evaluation using pre-test and post-test analyzed through N-Gain scores. The results show an N-Gain value of 0.79, categorized as high, with an effectiveness level of 78.89%. These findings indicate that basic sign language training is effective in improving participants’ understanding in supporting more inclusive multicultural educational practices. This activity highlights the importance of collaboration between higher educations, civil society organizations and disability communities in advancing the No One Left Behind principle within inclusive education initiatives.

Buddhist teachings play a crucial role in addressing various social problems that continue to develop in the modern era. Rapid social change, globalization, and technological advancement have brought not only positive impacts but also serious challenges, such as increasing social conflicts, moral degradation, individualism, and the weakening of social awareness within society. In this context, Buddhism offers universal ethical guidance that remains relevant across time, particularly through the principles of compassion (karuṇā), loving-kindness (mettā), wisdom (paññā), and mental equanimity (upekkhā), which guide individuals toward harmonious and responsible living. This study aims to analyze the role of Buddhist values in providing solutions to contemporary social problems. The research employs a descriptive qualitative method based on library research, using a hermeneutic approach to Buddhist sacred texts and relevant scientific studies. The findings indicate that the application of Buddhist values contributes significantly to the development of social morality, the strengthening of social solidarity, conflict resolution, and the formation of individual character marked by empathy, tolerance, and responsibility. Furthermore, these values play an essential role in fostering interreligious harmony and cultivating collective awareness of the importance of peaceful coexistence within pluralistic and multicultural societies.

Madhhab fanaticism in Islamic education, which appears in fiqh teaching practices that tend to absolutize a single madhhab, restrict dialogical space, and insufficiently appreciate the diversity of scholarly opinions. Such conditions may foster exclusive and intolerant religious attitudes among students. To respond to this problem, the study employs a qualitative approach with a library research design by critically examining books, journal articles, and documents related to fiqh madhhabs, Islamic education, religious moderation, and multicultural education. The data are analyzed using content analysis and descriptive–analytical techniques to map the forms of madhhab fanaticism in the learning process, the stages of transformation in madhhab understanding, and the pedagogical strategies that support the emergence of tolerant attitudes. The findings indicate that the transformation toward a more tolerant understanding of madhhabs is supported by curricula that accommodate comparative fiqh (multi-madhhab), inclusive learning materials, dialogical teaching methods, and teachers’ role modeling of moderate attitudes. Inhibiting factors include deeply rooted madhhab fanaticism, the dominance of conservative curricula, ideological bias in textbooks, and a weak culture of critical thinking. It is concluded that strengthening fiqh instructional design that consciously integrates religious moderation and multicultural education is essential for shifting madhhab understanding from patterns of fanaticism to patterns of tolerance within Islamic educational institutions.

This study discusses the role of FoGuangShan Humanistic Buddhism in building compassion-based communities through education in Indonesia. As one of the schools of modern Buddhism, FoGuangShan transmits the values of compassion, wisdom, and humanity in educational practices, both formal and informal. Using a qualitative descriptive approach, this study explains how these values are applied in curriculum, learning activities, and social programs involving interfaith and cultural communities. The results of the study show that education based on Humanistic Buddhism plays an important role in fostering tolerance, strengthening moral character, and encouraging social solidarity in Indonesia's multicultural environment. Furthermore, FoGuangShan managed to create a learning space that not only focuses on academic knowledge, but also on the development of empathy, social skills, and collective awareness for living in harmony. In addition, an inclusive and dialogical approach to education is able to strengthen social relations between individuals and minimize potential conflicts based on religious and cultural differences. These findings confirm that the educational model implemented by FoGuangShan can be a significant contribution to the development of character education, interfaith dialogue, and the strengthening of social cohesion in a pluralistic society in Indonesia, as well as an alternative reference for human values-based educational practices.

Rapid This study examines the effectiveness of environmental legal instruments in addressing water access inequalities in multicultural rural communities. Despite the existence of various legal frameworks, disparities in water access remain prevalent, especially in rural areas where socio economic, cultural, and governance challenges persist. Legal instruments such as the Water Framework Directive (WFD) and the Clean Water Act (CWA) have proven effective in improving water quality and access in urban settings, but their impact in rural communities is often limited. The study explores the role of legal pluralism, where both statutory and customary laws coexist, in enhancing water governance. It also evaluates the importance of integrating cultural sensitivity into legal frameworks to foster community participation and sustainable water management. Through a mixed methods approach combining legal analysis and socio economic assessments, this study provides insights into the barriers to effective water governance and proposes policy recommendations for improving water access. Key findings suggest that inclusive governance models, which respect local customs and empower communities, lead to more sustainable and equitable water management outcomes. The study highlights the need for legal reforms that recognize the diverse cultural, governance, and infrastructural contexts of rural communities, ensuring that water access policies are both culturally adaptive and legally effective. By integrating these approaches, future policies can more effectively tackle water access inequalities in multicultural rural settings.  

This community service activity aimed to strengthen the capacity of Percik staff and Sobat Anak facilitators through basic sign language training in collaboration with the Sahabat Tuli Salatiga community. Inclusive multicultural education requires educators and facilitators to be able to engage all children, including those with hearing disabilities. The Sobat Anak Program initiated by Percik Salatiga promotes interfaith and multicultural education for children from diverse backgrounds; however communication barriers remain due to facilitators’ limited knowledge of sign language. The community service employed a needs assessment, participatory training sessions, and evaluation using pre-test and post-test analyzed through N-Gain scores. The results show an N-Gain value of 0.79, categorized as high, with an effectiveness level of 78.89%. These findings indicate that basic sign language training is effective in improving participants’ understanding in supporting more inclusive multicultural educational practices. This activity highlights the importance of collaboration between higher educations, civil society organizations and disability communities in advancing the No One Left Behind principle within inclusive education initiatives.

This paper discusses the role of education in shaping students' ability to recognize and appreciate religious diversity within Indonesia's pluralistic society. Indonesia, as a pluralistic nation, boasts a diversity of ethnicities, cultures, and religions, which demands the instilling of tolerance from an early age, particularly through educational institutions. Students are understood as individuals developing intellectually, morally, socially, and spiritually, requiring systematic guidance to understand differences as a gift from God. Recognizing and appreciating religious diversity is not merely about passive tolerance but also encompasses the ability to respect others' beliefs, engage in dialogue, and coexist peacefully without losing one's faith identity. Through education, particularly Christian Religious Education and Pancasila Education, values ​​of tolerance can be instilled through curriculum integration, teacher role models, an inclusive school environment, and practices such as opportunities to worship according to one's religion, interfaith cooperation, and social activities. Teachers play a strategic role as facilitators and role models in fostering empathy and appreciation for differences. Various strategies such as integrating multicultural values, providing worship spaces, strengthening cooperation, and cultivating mutual respect have proven effective in developing tolerant character in students. Research results indicate that education that emphasizes the value of tolerance aligns with the spirit of Pancasila and the teachings of Christ's love in the Bible. Therefore, developing students who value religious diversity is a long-term investment in creating a peaceful, just, and civilized society. Education that prioritizes inclusivity provides a crucial foundation for a generation capable of becoming agents of peace amidst the nation's diversity.