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Literature reviews play a crucial role in scientific research because they serve to integrate previous research findings to build a conceptual framework that supports new research. However, in the practice of writing Classroom Action Research (CAR) articles, previous research is often presented descriptively without adequate conceptual synthesis. This study aims to systematically analyze the practice of citing prior research in the literature review of CAR articles as part of a systematic literature review. The study employs a Systematic Literature Review (SLR) approach following the PRISMA 2020 guidelines, which include the stages of identification, screening, eligibility assessment, and literature synthesis. Literature sources were obtained from various academic databases such as Scopus, Web of Science, Google Scholar, and Crossref using keywords relevant to classroom action research and literature reviews. Data analysis was conducted through thematic analysis to identify patterns and trends in the writing practices of previous research in the literature review of classroom action research. The results indicate that literature review writing in action research articles is still dominated by a descriptive approach that presents previous research sequentially without adequate conceptual integration and thematic synthesis. Furthermore, critical evaluation of prior research methodologies remains limited, meaning that literature reviews do not yet fully serve as a foundation for developing the theoretical framework of the research. The findings highlight the importance of applying a systematic literature review approach in writing PTK literature reviews to produce a more analytical, systematic, and integrated synthesis of the literature.

Evolving tourism trends indicate a transition among tourists from merely visual recreation (hedonic) toward transformative travel (eudaimonic), which is oriented toward self-reflection and the search for meaning in life. Museum Topeng Cirebon holds significant potential for transformative tourism due to its mask collection that is rich in life philosophies. The urgency of this research is to analyze these transformative tourism experiences to support the quality of tourists' intellectual experiences and the sustainability of local culture. This qualitative research employed thematic analysis with purposive sampling techniques, involving 70 respondents who completed a Google Form questionnaire, which was further supported by interviews and a literature review. The results from the pre-visit phase showed that initial motivations were dominated by hedonic tourism at 37.1%. During the visit, a transformation occurred; tour guides acted as human catalysts in building narrative engagement (62.9%), and the chronological, philosophical flow of the masks sparked an awakening of consciousness for 80% of respondents. In the post-visit phase, eudaimonic impacts were experienced by 91.4% of respondents, including an expanded worldview (37.1%) and a commitment to becoming agents of cultural change (27.1%). However, operational challenges remain, including inconsistent opening hours and a lack of digital self-information facilities.

This study aims to overhaul the conventional understanding of tourism through a missiological lens, by positioning social interactions at the Parbubu Tarutung Soda Water Tourism Object as the locus of Missio Dei (God's Mission) manifestation. Amidst the tendency of modern humans to be trapped in egocentrism, alienation, and minimal openness due to secular routines, God is present with a mission to transform human relations. Using a qualitative descriptive-theological method, this study analyzes three axes of social interaction (inter-tourists, tourists-managers, and tourists-local communities). The results of field research indicate that although the pattern of interaction between visitors is still minimalist and egocentric-group due to a purely physical recreation orientation, there is a strong spiritual modality in the service aspect (hospitality) of the managers that reflects the restoration of the image of God (Imago Dei). The absence of social conflict and the presence of sincere hospitality are identified not merely as business strategies, but as real implications of the work of the Holy Spirit who precedes the church (prevenient grace) in destroying human egoism. This study concludes that tourism can be an eschatological means by which social interactions are transformed into encounters that bring about God's Shalom, meaning that tourism can be a way to bring about God's peace through authentic encounters between tourists, rather than simply ordinary tourist transactions. The author recommends the reconstruction of public spaces in this destination as inclusive communal spaces that facilitate reconciliation and social transformation.

This study aims to identify the pragmatic failures of Large Language Models (LLMs) and the biases of Anglophone-based AI moderation algorithms in detecting Indonesian hate speech expressed through sarcasm, satire, euphemism, and local cultural metaphors. It also examines the extent to which AI systems understand and interpret the pragmatic meanings within the corpus. This study employs a qualitative descriptive approach with a comparative design. Data were collected through the documentation of hate speech expressions on social media containing elements of local cultural hatred. The data were analyzed using qualitative descriptive methods with pragmatic and thematic approaches. The findings show that all corpus data contain political satire and indirect hate expressed through irony, sarcasm, absurd metaphors, and popular culture wordplay. Testing with Claude AI showed that the system was capable of identifying the data as implicit criticism and recognizing the pragmatic functions of emoticons and contextual meanings in the utterances. However, the analysis also demonstrated limitations in understanding local sociocultural contexts, particularly the metaphors “daun nangka” and “daun sawit,” which were interpreted merely as absurd humor. These findings indicate that AI detection accuracy does not necessarily reflect a deep pragmatic and cultural understanding within the Indonesian context.

D Dowry (mahar) is an obligation of a groom to his bride in Islamic marriage, symbolizing respect and responsibility. In the Buton community, mahar also develops as a customary tradition known as boka, which carries both symbolic and socio-cultural meanings. This study aims to analyze the concept of mahar according to the Shafi’i school of law and its implementation in Taduasa Village, South Buton Regency. This research uses a qualitative method with data collection techniques including interviews, documentation, and literature review. The findings show that mahar is viewed as a symbol of respect for women and is determined based on lineage and social status. According to the Shafi’i school, such practices are permissible as long as they are based on mutual agreement and do not burden the groom. However, excessively high dowry amounts in some cases may hinder marriage. This study concludes that the mahar tradition in Taduasa Village remains consistent with Shafi’i principles but should be adjusted to the Islamic values of ease and public welfare.

This research aims to examine how the functions of Christian counseling (preventive, curative, developmental, and pastoral) can be integrated into the practice of Christian Religious Education as an effective strategy to support adolescents’ faith development. The background of this study arises from the fact that adolescents experience a crisis of faith that is not only related to theological aspects but also affects their psychological and emotional well-being. On the other hand, christian religious education practices in schools often remain focused on the transfer of doctrinal knowledge without being balanced by adequate personal guidance. This study applies a qualitative method through literature review and conceptual analysis of christian counseling theory, theories of adolescent faith development, and pedagogical practices in christian religious education. The findings indicate that integrating Christian counseling functions into the design of christian religious education learning can create a dialogical, reflective, and pastoral classroom atmosphere, providing opportunities for adolescents to develop spiritual discernment, self-awareness, and the ability to make responsible moral decisions. This article discusses the relevance of counseling to adolescents’ spiritual development, the characteristics of their faith development, the challenges of implementing counseling in Christian educational institutions, and the design of learning based on dialogue, reflection, and mentoring. In this way, the integration of christian counseling in christian religious education is considered a holistic approach that enriches the meaning of faith education and supports adolescents’ faith growth in a contextual, profound, and sustainable manner.

This article aims to explain the theological meaning and implications of the word "worship" (προσκυνέω/proskuneō) in Matthew 2:2 in the context of the birth of Jesus Christ, and its relevance to the worship practices of the church today. This study uses a qualitative method with a contextual-historical analysis approach to the biblical text, supported by a review of theological literature related to worship in the Christian tradition. The results of the study indicate that proskuneō does not only refer to an act of reverence, but also contains the meaning of acknowledgment of divine authority, an attitude of humility, and a deep spiritual commitment. In the context of Matthew 2:2, the actions of the Magi represent theological, relational, and transformative worship. These findings confirm that true worship involves acknowledging God's sovereignty, a readiness for sacrifice, and an openness to renewal of life. The practical implication for the church today is the need to enrich the understanding and practice of worship that goes beyond the liturgy, but is manifested in personal intimacy with God, acts of social benevolence, and service that reflects a God-fearing life. This article contributes to a biblical understanding of worship and its application in the context of the believer's spiritual life.

This study aims to analyze in-depth cognitive learning theory and its implications for improving the effectiveness of Islamic Religious Education (PAI) teaching at the elementary school level. The adopted methodological approach is qualitative through library research, with the application of content analysis and theoretical synthesis techniques. Primary data sources were obtained from academic literature including textbooks, scientific journals, and the latest empirical research relevant within the last decade. The results of the analysis indicate that cognitive learning theory positions cognitive processes as the core of learning activities, allowing students to function as active agents in constructing knowledge through understanding, analysis, memory representation, and integration with pre-existing cognitive schemas. In the context of PAI, this approach enables meaningful learning through interactive pedagogical strategies such as collaborative discussions, problem-solving, case studies, and metacognitive reflection, which are empirically adapted to the stages of students' cognitive development. The implementation of cognitive theory significantly contributes to strengthening conceptual understanding, increasing learning engagement, developing critical thinking skills, transferring knowledge, and internalizing Islamic values. Thus, cognitive learning theory makes a substantial contribution to optimizing the effectiveness of PAI teaching in elementary schools through an interactive, systematic, and understanding-oriented approach.

This study examines the application of the professional code of ethics for Christian Religious Education (CRE) teachers in building student integrity in secondary schools during the digital era. The primary issues discussed include the extent to which the code of ethics is implemented, its impact on students’ moral-spiritual standards, and the challenges of aligning professional ethics with a ministry calling. Using a library research approach, this study analyzes biblical texts, ethics textbooks, and scientific journals published within the last ten years. The findings indicate that the professionalism of CRE teachers must be grounded in Kingdom of God values by integrating pedagogical competence with theological calling through In-Persona Christi theory and the concept of vocatio. Authentic teacher exemplarity is identified as the most effective instrument for adolescent character formation amid the post-truth era, where digital information often blurs moral judgment. This study recommends a kenosis pedagogy approach, requiring educators to be authentically present, humble, and free from intellectual arrogance in order to achieve meaningful transformation of student character, integrity, and moral-spiritual maturity within contemporary Christian educational practice and school life contexts.

The rapid growth of the digital era has significantly influenced Christian Religious Education (CRE), requiring curriculum transformation that integrates Christian household values into academic learning. This study employs a descriptive qualitative approach with an exploratory case study design to analyze the integration of family-based Christian values, such as love, open communication, and spiritual discipline, into the CRE curriculum. The findings reveal that this integration effectively nurtures Christlike character in students across cognitive, affective, and spiritual dimensions. In addition, technology-enhanced learning becomes more meaningful when it is rooted in household values that shape daily faith practices and relational responsibility. The study also indicates that the family context provides an important foundation for strengthening moral awareness, spiritual maturity, and responsible digital engagement among students. This research concludes that integrative curriculum models can develop educators who are not only theologically competent but also Christlike, adaptive, and responsive to digital challenges. Therefore, integrating Christian household values into CRE curriculum design is essential for strengthening holistic faith formation in higher education and preparing future educators to serve faithfully in contemporary digital contexts.

This study aims to analyze the role of kenotic Christology as a theological foundation for spiritual formation and non-dominative leadership in undergraduate theological education at STT Kerusso Indonesia. A quantitative survey design was employed, involving 26 students as respondents through a Likert-scale questionnaire. The results indicate that all measured variables are in the high category, with mean scores for kenotic Christology ranging from 4.10 to 4.30, spiritual formation at approximately 4.20, and non-dominative leadership at approximately 4.25. Correlation analysis shows strong positive relationships between kenotic Christology and spiritual formation (r≈0.65), as well as between spiritual formation and leadership (r≈0.70). Regression analysis further reveals a significant simultaneous contribution of 55%, indicating that the variables collectively support the formation of servant-oriented leadership. These findings confirm that kenotic Christology functions as a meaningful theological foundation in shaping spiritual habits, humility, self-emptying attitudes, and leadership practices that avoid domination. The study concludes that theological education should intentionally integrate kenotic values to strengthen spiritual maturity and servant leadership among future church leaders within academic communities that prepare students for humble ministry in diverse ecclesial contexts.

The Celeng Behel tradition is a form of local wisdom practiced by the people of Soropadan Village, Pringsurat District, Temanggung Regency, and is carried out through the Sadranan Kali ritual. This study aims to explain the form and function of the Celeng Behel tradition in the community’s daily life. The research uses a qualitative descriptive method with folklore and semiotic approaches. Data were collected through interviews, observations, and documentation, then analyzed to understand the cultural meanings behind the tradition. The results show that the Celeng Behel tradition has two main forms. First, it exists as oral folklore in the form of stories passed down from generation to generation. Second, it appears as a ritual practice, namely Sadranan Kali, which is held every year on the 10th of Sapar at Bendung Pondoh. The ritual includes communal prayers, the preparation of offerings, and the release of ducks into the river. These activities symbolize the community’s gratitude for the water that supports their farming and daily needs. The tradition also has important functions. It serves as a way for the community to express their hopes and concerns about nature, especially related to water and agriculture. It also strengthens social rules and cultural values that have been passed down over time. From a semiotic point of view, the symbols used in the ritual have both direct meanings and deeper cultural meanings that form shared beliefs in the community. In conclusion, the Celeng Behel tradition is not only a cultural activity, but also an important way to maintain harmony between humans, nature, and spiritual values in the life of the Soropadan community.

The Tabernacle, established by Moses at God's command in the wilderness, was His holy dwelling place, signified by the pillar of cloud and fire. As the center of worship in the Old Testament, the Tabernacle featured a divinely designed structure: the outer court with the Altar of Burnt Offering and the Laver; the Holy Place containing the Table of Showbread, the Golden Lampstand, and the Altar of Incense; and the Most Holy Place housing the Ark of the Covenant with the mercy seat. Though historically exclusive to Israel, the spiritual meaning of the Tabernacle remains relevant for believers today. In the era of grace, every believer is a priest with direct access to God through Christ. This study explores the application of the "Tabernacle Tour" as a guide for personal prayer, where each piece of furniture symbolizes a spiritual stage from confession of sin to intimate communion with God. Through biblical reflection and practical experience, the author finds that this symbolic journey helps believers experience quality time with the Lord in prayer, transforming the Tabernacle from a historical reality into a living spiritual model for faith growth and contemporary worship.

The fiqh principle stating that a leader’s policies and actions toward the people must be based on public welfare is an Islamic legal principle emphasizing that every action and policy of a leader should be oriented toward the interests and well-being of society. This study aims to examine the meaning, normative foundations, concepts, and implementation of this principle in state governance. The research employs a library research method with a normative approach through the analysis of the Qur’an, Hadith, fiqh literature, scholarly journals, and relevant legislation. The findings indicate that this principle has a strong foundation in the Qur’an and Hadith, particularly regarding trustworthiness, justice, and the responsibility of leaders toward their people. Conceptually, this principle is closely related to the theories of maqashid al-shari’ah and siyasah shar’iyyah, which place public welfare as the primary objective of Islamic law. In practice, the principle is applied in various fields, including public administration, law and legislation, religious policies, as well as economic and fiscal policies. Its implementation can be seen in policies concerning the prohibition of interfaith marriage, marriage dispensation, marriage legalization hearings (isbat), the suspension of Hajj departures during the COVID-19 pandemic, and the management of state finances during the era of the Rightly Guided Caliphs. Therefore, this principle demonstrates that Islamic law possesses flexible and adaptive characteristics while maintaining a strong orientation toward public welfare, making it relevant to modern systems of governance.

This study analyzes the integration of aesthetics and ethics in cosmetology education and its implications for strengthening the professionalism of cosmetology teachers. Cosmetology is often viewed as an applied field that primarily produces visual beauty through make-up, skin care, hair care, and cosmetic services. However, professional cosmetology practice also involves moral responsibility because it deals directly with the human body, personal identity, safety, comfort, and client trust. This article uses a normative qualitative method with conceptual and philosophical approaches through library research. The analysis is organized through three dimensions of philosophy of science: ontology, epistemology, and axiology. The findings show that, ontologically, cosmetology studies beauty and the human body not merely as physical objects, but as subjects with value, dignity, and diverse meanings. Epistemologically, cosmetology knowledge is constructed through the integration of scientific theory, practical skills, professional experience, sanitation principles, occupational safety, and service standards. Axiologically, cosmetology contains ethical values that guide beauty practices so that they remain honest, safe, responsible, and respectful of human dignity. The integration of aesthetics and ethics strengthens the role of cosmetology teachers as educators, professional models, and character builders in vocational education. Therefore, cosmetology learning should not only emphasize technical competence and visual results, but also internalize ethical awareness, reflective judgment, and responsibility in every stage of professional practice.

The term "breach of contract" in contract law refers to a breach of promise. Discussions of breach of contract, both in doctrine and jurisprudence, are usually associated with a statement of negligence by the debtor, where the debtor has failed to properly fulfill their contractual obligations, and the debtor is at fault. It must be acknowledged that a breach of contract, or breach of promise, already involves bad faith on the part of the party failing to fulfill their promise. The meaning of "breach of contract" in banking law relates to the occurrence of problem loans at banks, which cause the loan to become non-performing. This is usually due to the debtor or customer not paying by the previously agreed payment date. The existence of a breach of contract is inseparable from the existence of a credit agreement. Whether a debtor is in default cannot be determined simply because there are efforts to rescue loans that have entered a problematic stage. The beginning of a violation of an agreement or default due to someone not being paid, in meeting the credit rescue standards at the bank, usually efforts are made such as Rescheduling, Reconditioning, Restructuring, through this rescue, the debtor is given the opportunity to lose his business, so the concept of default in BW and the Banking Law must be measured through the performance given, in both regulations, then from there the concept of problem credit can be classified. This banking regulation can be said to be a default, the comparison of this concept is the discussion in this thesis.

This study was conducted to examine the integration of spiritual intelligence into Islamic Religious Education (PAI) learning as an effort to strengthen students’ character. At MA Al-Amien Bugih Pamekasan, some students still demonstrate a lack of discipline, responsibility, and honesty in the learning process. To address these issues, PAI teachers integrate spiritual values through religious activities and the cultivation of positive habits during classroom instruction. This study aims to describe the implementation of spiritual intelligence integration, the strategies used by teachers, and its implications for students’ character development. This research employed a descriptive qualitative approach. Data were collected through observations, interviews, and documentation involving purposively selected informants, namely PAI teachers and students. Data analysis followed the Miles, Huberman, and Saldana model, including data reduction, data display, and conclusion drawing. The validity of the findings was ensured through source and technique triangulation. The results indicate that the integration of spiritual intelligence in PAI learning has been implemented systematically through planning, implementation, and evaluation stages. Teachers incorporate spiritual values through religious practices, role modeling, learning reflections, discussions of moral values, and character assessments. These strategies contribute positively to the development of students’ character, particularly in fostering discipline, responsibility, honesty, cooperation, empathy, and independence. Although several challenges remain, including differences in students’ backgrounds, limited instructional time, and external environmental influences, the integration of spiritual values continues to support sustainable character development among students. The findings highlight the important role of spiritual intelligence in creating meaningful learning experiences and promoting positive character formation in Islamic educational settings.

This study explores Indonesian EFL student teachers’ experiences of learning to write news articles through blogging in a Journalism course. The study was motivated by the need to provide meaningful and genre-based writing practice for EFL student teachers, who often face difficulties in generating ideas, organizing information, meeting genre expectations, and writing for authentic aences. Employing a qualitative case study design, the study involved twenty undergraduate student teachers from a private Islamic university in Tangerang, Indonesia; all participants completed an online quetaire, and five volunteers joined follow-up semi-structured interviews. The questionnaire data were alysed descriptively, while the interview data were examined thematically. The findings indicate that blogging supported regular writing practice, helped students understand news text structure, enouraged clearer organization of headlines, leads, and supporting details, and increased engagement by allowing students to publish and share their work. Blogging also promoted peer interaction and selfevaluation because students could read, compare, and comment on one another’s posts. However, some paticpants eprienced challenges related to technical blogging skills, uncertainty about writing standards, limited peer feedback, and discomfort with public online publication. The study concludes that blogging can serve as a useful platform for EFL news writing when it is supported by explicit istrucion, relevant tasks, clear assessment criteria, structured feedback, and ethical awareness in using digital and AI-driven tools.

This study aims to analyze the forms of tasybīh ḍimnī in Dīwān al-Imām al-Syāfi‘ī by Imam al-Shafi‘i, identify its elements (musyabbah, musyabbah bih, and wajh al-syabah), and examine the Islamic educational values contained within it. This research employs a descriptive qualitative approach using the content analysis method. The data consist of poetic verses containing tasybīh ḍimnī, focusing on 10 representative stanzas selected from 279 poems. The results show that tasybīh ḍimnī is an implicit form of simile that does not explicitly employ comparative particles, but is instead understood through contextual meaning relations. From the perspective of balaghah, this form is characterized by its implicit and argumentative nature, as well as its ability to construct meaning through logical analogy. The elements of tasybīh can still be identified through meaning reconstruction, even though they are not directly stated. Furthermore, the study reveals Islamic educational values encompassing the dimensions of īmān, islām, and ihsān. The value of īmān is reflected in dependence upon Allah, the value of islām in social life practices, and the value of ihsān in the cultivation of moral virtues such as patience and qanā‘ah (contentment). Thus, tasybīh ḍimnī functions not only as an aesthetic element, but also as an integrative educational medium.

This study aims to analyse the legal status of physical possession evidenced by a Letter C under land law, as well as the issue of legal certainty in the resolution of land disputes by the state. Many members of the public still rely on a Letter C as proof of possession of the land they own, even though this document serves only as administrative evidence and not as a strong instrument of proof of ownership. This study employs a juridical-normative legal research method using a legislative approach and a conceptual approach. The legal materials were gathered through a literature review and analysed qualitatively, with the findings presented in a descriptive format. The results indicate that Letter C possesses relatively weak evidential weight as it is merely an administrative record that does not follow the procedures within the land registration system as stipulated by the UUPA. Currently, Letter C serves only as a guide and therefore no longer possesses legal force equivalent to a certificate. The land system in Indonesia adopts a negative publication system with a positive tendency, meaning that a certificate constitutes strong evidence of rights, but may still be revoked if another party is able to prove their rights.