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Paaloka is a religious–cultural practice of the indigenous community of Detunggali Lewumbangga Village that functions as a medium for maintaining relationships with ancestors as well as a means of fostering social solidarity. This study aims to analyze the religious meaning of Paaloka and its relevance from the perspective of Catholic faith and within the local social context. The research employs a descriptive qualitative method, with data collected through observation and in-depth interviews with traditional leaders, church leaders, and community members. Data analysis was conducted through processes of reduction, categorization, and thematic interpretation. The findings indicate that Paaloka embodies religious values such as expressions of gratitude, petitions for blessings, and respect for ancestors, and serves to strengthen communal identity and social cohesion. From a theological perspective, Paaloka can be understood as a space for the inculturation of Catholic faith insofar as it is interpreted as an expression of prayer and lived faith in God without negating the teachings of the Church. This study underscores the importance of dialogue between faith and culture in the development of contextual pastoral practice.

This study aims to explore the influence of formal language skills on the use of slang among first-semester students in the English Language and Literature Education Program at Muhammadiyah University Maumere. The method used in this study is a descriptive qualitative approach with subjects consisting of first-year students. Information was collected through observation, questionnaire distribution, and brief interviews about daily language use habits and academic contexts. The findings of this study indicate that the majority of students actively use slang when interacting informally, especially when communicating with peers and on social media platforms. The use of slang serves as a way to express identity, build social solidarity, and facilitate social adjustment. However, deficiencies in formal language skills make it difficult for some students to recognize the appropriate use of language in context, so that elements of slang often creep into academic situations, such as in class discussions and assignment writing. This study concludes that formal language skills have an impact on the use of slang. Students with high formal language skills tend to be better at switching between language varieties according to context, while those with low formal skills are at greater risk of mixing them up.

This study aims to explore the influence of formal language skills on the use of slang among first-semester students in the English Language and Literature Education Program at Muhammadiyah University Maumere. The method used in this study is a descriptive qualitative approach with subjects consisting of first-year students. Information was collected through observation, questionnaire distribution, and brief interviews about daily language use habits and academic contexts. The findings of this study indicate that the majority of students actively use slang when interacting informally, especially when communicating with peers and on social media platforms. The use of slang serves as a way to express identity, build social solidarity, and facilitate social adjustment. However, deficiencies in formal language skills make it difficult for some students to recognize the appropriate use of language in context, so that elements of slang often creep into academic situations, such as in class discussions and assignment writing. This study concludes that formal language skills have an impact on the use of slang. Students with high formal language skills tend to be better at switching between language varieties according to context, while those with low formal skills are at greater risk of mixing them up.

This study analyzes the role of the indigenous belief system of the Dayak Tomun community as a foundation for social solidarity, a mechanism of non-formal social control, and a strategy of cultural adaptation in the context of modernization. Grounded in Émile Durkheim’s sociology of religion, particularly the concepts of mechanical solidarity and collective consciousness, this research employs a qualitative approach through a phenomenologically oriented literature review. Data were obtained from ethnographic documents, customary law manuscripts, scholarly articles, and official publications. The findings indicate that indigenous rituals, such as Babukung and Bana’i Tamu, function as means of strengthening emotional bonds and reproducing collective values through communal participation and sacred symbols. Customary law and the pamali system operate effectively as mechanisms of non-formal social control derived from supranatural authority, while simultaneously serving as strategies for ecological conservation. Indigenous beliefs also constitute the foundation of collective consciousness through the internalization of values such as mutual cooperation, respect for nature, and veneration of ancestors. Amid modernization, the Dayak Tomun community demonstrates creative adaptation through ritual reinterpretation, flexible application of pamali, and the integration of formal education with indigenous knowledge. This study affirms that the indigenous belief system of the Dayak Tomun functions as a strategic social, cultural, and ecological instrument in sustaining social cohesion, community resilience, and the continuity of collective identity in the face of contemporary social transformation.  

Maddoja Bine is an agrarian tradition of the Bugis people in Soppeng Regency, performed before sowing rice seeds in the nursery. This ritual contains social, religious, and cultural values ​​deeply rooted in the belief system and social structure of the local community. This study aims to examine the history, ritual procession, socio-religious dimensions, and the dynamics of change and preservation of the Maddoja Bine tradition through an ethnographic approach. The research method used is a literature study by reviewing various national and international journal sources published in the last ten years, supplemented by a qualitative analysis of the results of previous research. The results of the study indicate that Maddoja Bine functions not only as an agricultural ritual, but also as a medium for collective prayer, a means of transmitting moral values, and strengthening social solidarity in the Bugis community. Along with social change, agricultural modernization, and religious influences, this ritual has undergone transformations in form and practice, but still maintains its core values ​​as a local cultural identity. Thus, Maddoja Bine is a tradition that is dynamic and adaptive to changing times, yet remains relevant as an intangible cultural heritage of the Bugis community.

This study analyzes the implementation of cultural preservation policies in Lebak Regency in the context of the Seren Taun tradition as part of efforts to maintain local wisdom and sustainable development. The approach used is qualitative with a case study method, through interviews, observations, and documentation studies of local governments, traditional leaders, and the Kasepuhan Citorek community. Data analysis was carried out using the Miles and Huberman model, including data reduction, data presentation, and conclusion drawn. The results of the study show that the implementation of cultural preservation policies in Lebak has been regulated through Regent Regulation Number 435 of 2022 concerning Regional Cultural Promotion, which emphasizes the importance of indigenous peoples' participation. The implementation of this policy is analyzed using Edwards III's theory, which includes communication, resources, disposition, and bureaucratic structure. The Seren Taun tradition has proven to play an important role in strengthening cultural identity, fostering social solidarity, maintaining food security, and teaching ecological awareness. However, challenges such as budget constraints, low cultural documentation, and shifting values of the younger generation remain major obstacles. This research emphasizes that synergy between the government, customary institutions, and communities is the key to the success of sustainable and inclusive cultural preservation in Lebak Regency.

The training on computer network cabling conducted in schools serves not only to enhance students’ technical competencies but also functions as a strategic medium for developing collaborative attitudes, technological independence, and religious social harmony. Based on the community service activities carried out at SMA Negeri 3 Kota Sorong, the training integrated LAN cabling practice, the introduction of network devices, and guided sessions through observation, socialization, practicum, and evaluation. Throughout these stages, students gained direct experience in crimping, attaching RJ-45 connectors, testing cables with LAN testers, and simulating network configurations, which collectively strengthened their technical mastery. From the perspective of the sociology of religion, the training created a shared learning environment where students of diverse religious backgrounds collaborated equally in completing collective technical tasks. Values such as mutual respect, cooperation across differences, and social solidarity were visibly demonstrated as students helped one another in solving cabling-related challenges. Evaluation results indicate that participants became more independent in completing technical tasks and more open in communicating and interacting with peers of different beliefs. These findings emphasize that technology training can serve as a constructive medium for fostering religious social harmony and character building through practical experiences and meaningful social interaction.

The flood disaster the struct Mauponggo, Flores, Est Nusa tenggara, not only caused infrastructural destruction, loss of life and social trauma, but also revealed a deeper philosophical dimension of human existence. From an ontological prespective, a disaster is not merely a natural occurrence but a moment of disclosure that unvieils the existential fragility of human beings in the faceof natural forces beyond rational, technological, and social control. Onology, as a branch of metaphysics that explores the nature of being, understands humans as beings whose existence is inseparable from space, time, and limitation. Trough a reflective and literature based approach, this study examines the Mauponggo flood as an existential event that exposes the ontological condition of humanity, drawing particularly on Martin Heidegger’s concepts of being toward death and being in the world. The finding show that disaster reveals humans as finite and vulnerable beings who remain open to relationships with nature, others, and the transcendent. This study affirms that an ontological prespective on disaster not only enriches academic discussions on the philosophy of disaster but also holds practical signifincace. The awareness of existential fragility encourages social solidarity, ecological ethics, and deeper transcendental reflection. Thus, this work contributes to developing more reflective and meaningful humanitarian and sustainability responses rooted in a philosophical understanding of human existence and its place in the world.  

Flash floods are a hydrometeorological disaster that frequently strikes Indonesia, including East Aceh. Their impacts include not only physical damage but also social and economic disruption to residents. This article describes a community service activity involving the distribution of community donations to flash flood survivors in Pante Bidari District. Using a descriptive qualitative approach, this article analyzes the process of collecting, managing, and distributing aid and links it to theoretical findings in the scientific literature on disaster management, social solidarity, and community resilience. The literature review indicates that local community involvement significantly influences the effectiveness of disaster management (Hariyal & Anhar, 2015); (Faiz, 2025) The results of this activity indicate that community-based aid distribution can accelerate the fulfillment of basic needs, strengthen social networks, and increase the social resilience of affected communities. Thus, this activity confirms that strengthening solidarity among residents is a crucial component in disaster emergency response. Community-based aid distribution not only ensures targeted assistance but also fosters a spirit of mutual cooperation that strengthens long-term social resilience.

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.

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.

The wedding walimah is a religious tradition that has strong roots in Islamic teachings and continues to thrive in social practices. In the West Cengkareng area, the walimah tradition is not only understood as an expression of gratitude for the marriage contract, but also as a means of strengthening social solidarity and maintaining relationships. This study aims to analyze the wedding walimah tradition of the Cengkareng Barat community from the perspective of living hadith, which is to see how the Prophet's hadith is understood and manifested in the context of local culture. This study uses a qualitative method with a phenomenological approach through observation, interviews, and documentation. The results of the study show that the practice of walimah is based on the hadith of the Prophet Muhammad, which encourages the holding of walimah, even if it is simple. In practice, walimah has undergone local cultural acculturation, both in terms of the form of the banquet and the series of events. This study concludes that the tradition of wedding walimah in West Cengkareng is a form of hadith that is alive and dynamic in the community.

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

Islamic Religious Education (PAI) faces serious challenges from the crisis of integrity and trust in the digital era, which is manifested in the weakening of social solidarity (ukhuwah) and the emergence of a toxic social environment due to disinformation and fragility of commitment. This study aims to analyze and formulate an implementation model for the values ​​of Shiddiq (honesty and truth) and Amanah (trustworthiness and responsibility) in PAI, as well as to examine their role in building Ukhuwah and a Positive Social Environment among students. The method used is library research with a qualitative-analytical approach, involving a critical review of relevant scientific literature, journals, and books. The results of the study indicate that the implementation of these two prophetic values ​​must be carried out transformatively through integrated Project Based Learning (PjBL) and Problem Based Learning (PBL) methods, not merely cognitive transfer, but through real practice. The value of Shiddiq plays a central role in building trust and countering hoaxes, while Amanah ensures commitment and social responsibility, which collectively strengthen the bonds of ukhuwah. These findings imply the urgency of developing an Islamic Religious Education (PAI) curriculum that is responsive to digital ethics and strengthens teacher exemplary behavior (uswah hasanah) as a model of integrity. It is recommended that future research conduct empirical tests of the proposed implementation model to strengthen the generalizability of the findings.

Zakat Fitrah is one of the obligations in Islam aimed at purifying the soul and strengthening social solidarity among Muslims. This study aims to analyze the level of public awareness in paying Zakat Fitrah in RT 05, Ngolorog Hamlet, Mojopuro Village, Jatiroto Subdistrict, Wonogiri Regency. The method used includes in-depth interviews with community leaders and field observations. The results show that residents have a high level of awareness regarding the obligation of Zakat Fitrah, yet there are still obstacles such as a lack of understanding of the procedures for payment and distribution. Factors such as education, income, and socialization by religious leaders play a significant role in enhancing awareness. The conclusion of this study recommends improving educational programs and zakat campaigns by the village government and religious institutions to encourage better compliance, thereby contributing to social welfare in the area. This research is expected to serve as a reference for developing zakat programs in rural regions.

Medical emergency services demand swift and precise action; however, medical personnel are often hindered by the risk of criminalization resulting from unintended outcomes. Although Law Number 17 of 2023 concerning Health mandates the provision of assistance, the regulation has not yet provided explicit criminal protection for good-faith rescuers, thereby triggering the practice of defensive medicine. This study aims to examine the implementation of the Good Samaritan Law (GSL) concept as an alternative legal protection for health workers. The research methods employed are juridical-normative and juridical-empirical, utilizing statutory, comparative, and case approaches. The findings indicate that current regulations, including Article 531 of the Criminal Code (KUHP) and Law No. 17/2023, have limitations as they emphasize the obligation to assist rather than the protection of the rescuer. In comparison, the international GSL concept offers a standard of "limited immunity," which explicitly protects rescuers from civil and criminal liability, provided the actions are performed without gross negligence. The impact of implementing GSL in Indonesia is projected to provide stronger legal certainty than existing regulations, reduce the psychological burden on medical personnel in emergency situations, and encourage social solidarity without the fear of unnecessary lawsuits. The study concludes that the adoption of GSL is an urgent legal reconstruction to ensure the professional protection of health workers in Indonesia.

The informal institution of mutual cooperation (gotong royong) in the rice farming community in Bhera Village, Mego District, Sikka Regency, remains the main foundation of social solidarity and the sustainability of agricultural activities even though modernization and the use of labor have begun to shift traditional values. A qualitative approach with a case study method was used to explore the role, form, and meaning of mutual cooperation in agricultural practices. Data were collected through in-depth interviews, participant observation, and documentation studies of rice farmers who are active in mutual cooperation activities. Data analysis was carried out through reduction, presentation, and drawing conclusions using triangulation techniques to ensure the validity of the findings. The results show that mutual cooperation is manifested in every stage of farming, from uprooting seedlings, planting (planting), clearing weeds, to harvesting, which is carried out voluntarily and in turns through the Irutan Tradition system. This institution functions as a collective work mechanism that reduces production costs, overcomes labor shortages, and strengthens social ties between farmers. Beyond its economic function, mutual cooperation has profound social and cultural significance as a symbol of brotherhood, togetherness, and collective responsibility in maintaining the sustainability of local wisdom and the resilience of farming communities amidst social and technological change.

In this Community Service Program (KKN) activity, the main goal is to strengthen social solidarity among the residents through the celebration of Indonesia’s Independence Day in Penagan Ratu Village. Social solidarity is one of the key factors in maintaining harmony and togetherness within the community. However, in today’s modern era, the spirit of cooperation and mutual assistance tends to decline due to individualism and people’s busy daily routines. Therefore, the Independence Day celebration serves as a strategic moment to revive the sense of brotherhood, unity, and social awareness among the villagers. This program was carried out with the active participation of all community members, including village officials, youth organizations (karang taruna), women’s groups, children, and teenagers. Various activities were conducted such as community clean-up (kerja bakti), traditional games, art performances, and a local MSME (UMKM) bazaar. The implementation method was participatory, emphasizing the active involvement of the community in every stage. The results of the program showed a high level of community participation, stronger social bonds, and an increase in the spirit of mutual cooperation. Moreover, the event brought a positive impact through the empowerment of local MSMEs. Thus, the Independence Day celebration was not merely ceremonial, but also served as an effective medium to strengthen social solidarity, fostering a more cohesive, respectful, and socially aware community in Penagan Ratu Village.

Education plays a very important role in shaping morality, character, and self-esteem. Through Delors (1996), UNESCO outlines four pillars of modern education: learning to know, learning to do, learning to be, and learning to live together, which support human development. These principles have long been integrated into the Islamic educational tradition through the concept of Kaffah  Islam, which encourages faith, knowledge, and charity. The purpose of this study is to analyze the relevance and integration of UNESCO's educational principles from the perspective of Kaffah  and to analyze their implementation during the colonial era. Through a qualitative approach and literature review, the research findings show philosophical and practical agreement between the two paradigms. Islamic education during the colonial era not only served as a means of teaching religious knowledge but also as a means of fostering moral character, social solidarity, and a sense of responsibility in the face of a discriminatory education system. Thus, the integration of UNESCO and Kaffah  Islam shows that Islamic education had adopted the concept of holistic education before the formation of modern UNESCO. To support civilized independent education, it is important to contextualize these values in order to strengthen national education that balances knowledge, skills, spirituality, and social solidarity. 

This study examines the convergence between classical Islamic philosophy and contemporary digital theory, emphasizing how foundational Islamic concepts can respond to social fragmentation in post-digital Muslim societies. As digital technologies increasingly mediate religious learning, identity formation, and communal interaction, Muslim communities face growing challenges, including the weakening of social bonds and the decentralization of religious authority. Online platforms encourage individualized interpretations of faith and pluralistic expressions of religiosity, which, while expanding participation, often contribute to fragmented identities and diminished communal cohesion.Drawing upon core classical concepts such as ummah (community), akhlaq (ethics), and asabiyya (social solidarity), this research argues that Islamic intellectual heritage offers a normative framework capable of addressing these disruptions. These concepts underscore collective responsibility, moral discipline, and the cultivation of shared values as the foundation of a stable and just society. Using a qualitative approach grounded in textual analysis of classical Islamic scholarship and contemporary digital sociology, the study recontextualizes these principles within present-day digital environments.The findings suggest that adapting traditional values to online engagement can strengthen ethical conduct, mutual accountability, and constructive dialogue in virtual spaces. The notion of a “cyber ummah” further illustrates how transnational digital networks may foster solidarity across geographic and ideological boundaries. Ultimately, this study affirms the continuing relevance of classical Islamic philosophy in guiding the development of an inclusive, morally grounded, and socially cohesive digital society.