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This research is entitled "The Role of Si'o in Nias Traditional Marriage in Marindal I Village, Patumbak District, Deli Sedang Regency". The purpose of this research is to describe the duties and roles carried out by a Si'o in a series of Nias traditional marriage processions in Marindal 1 Village, and to identify and analyze the obstacles or challenges faced by a Si'o in carrying out his duties in the Nias traditional marriage procession in Marindal 1 Village. The method used is descriptive qualitative with data collection techniques through observation, in-depth interviews, and documentation. The results of the study show that Si'o plays a central role as a traditional figure who is responsible for bridging communication between two families. Si'o is not just an ordinary spokesperson, but an official representative of the family, especially from the male side, who has full responsibility to convey intentions, organize the handover of traditional symbols, and ensure that all stages of the traditional procession run in an orderly, sacred, and in accordance with the rules that have been passed down from generation to generation. To ensure the continued role of the Si'o in the future, efforts to preserve traditional customs are needed through several key steps, such as involving the younger generation in every traditional ceremony and utilizing modern technology, such as video documentation and digital media. This research utilizes Max Weber's leadership theory, specifically traditional leadership styles. The role of the Si'o is a concrete form of authority derived from cultural legitimacy. This research aims to understand the dynamics of wedding traditions in Nias. By examining the role of the Si'o, this research provides new insights into how customs adapt to the modern context and their impact on cultural identity.

This article examines the role of social sciences in constructing the narrative of Islamic moderation amid the rising trend of social polarization in contemporary society. Polarization, triggered by political dynamics, identity conflicts, and the rapid growth of digital media, has led to social fragmentation that threatens communal cohesion. In this context, social sciences play a significant role as analytical tools to understand the dynamics of conflict, identity construction, and power relations underlying such tensions. Employing a qualitative approach through library research, this study explores recent literature on Islamic moderation and social sciences. The findings reveal that Islamic moderation rooted in the values of tawassuth (middle path), tasamuh (tolerance), i’tidal (justice), and musawah (equality) can be enriched through theoretical frameworks from the social sciences, making it more relevant in addressing contemporary issues. The integration of both perspectives allows Islamic moderation to be understood not merely as a normative slogan, but as a social praxis that strengthens inclusivity, tolerance, and justice within the public sphere. This study underscores the importance of an interdisciplinary approach to reduce social polarization and to consolidate Islamic moderation as a foundation for peaceful religious and national life.

The digital era brings challenges as well as opportunities for Wustho students in managing self-regulation, especially in the use of technology and digital media. This study aims to analyze the optimization strategy of self-regulation of Wustho students in facing the digital era, focusing on aspects of time management, self-control, and technology adaptation. A qualitative approach is used in this study, involving observation, in-depth interviews, and document analysis. The results of the study show that student self-regulation can be improved through the integration of education-based technology, digital discipline habituation, and independence training programs. This strategy not only helps students in managing their daily activities but also supports the achievement of learning goals more effectively. The implications of this study provide practical guidance for Islamic educational institutions to prepare students to become independent and adaptive individuals in the era of digital transformation. The findings of this study are that strengthening spiritual-based intrinsic motivation can be an effective strategy to build self-regulation among students. This approach offers uniqueness, namely connecting religious values with self-management skills in the digital era, thus providing a strong moral foundation for students in using technology wisely. The implications of this study highlight the need for pesantren policies that are more adaptive to digital developments, while still maintaining Islamic identity as a core value in pesantren education.

The Famotu Ono Nihalo tradition is one of the essential rituals in the customary wedding ceremonies of the Nias community, particularly in Lasarabaene Village, Mandrehe Subdistrict, West Nias Regency. This tradition consists of giving advice to the bride, which is rich in moral, spiritual, and social values. The ritual not only affirms the bride’s status as a wife but also serves as a medium for transmitting cultural values and collective identity. However, along with the wave of modernization, this tradition has undergone changes in terms of its form, symbolic meaning, and cultural values. This study aims to reveal the symbolic meanings contained in the Famotu Ono Nihalo ritual and to analyze the forms of social interaction within it, including its transformation due to social change. The research employs a descriptive qualitative method with data collected through observation, in-depth interviews, and documentation. The informants consist of traditional leaders, women elders, and community members who still practice and understand the tradition. The findings show that the white cloth symbolizes purity and blessing, while afo (betel quid) represents acceptance and social attachment. Although the ritual today tends to be simplified and some cultural symbols are no longer used, the core values such as parental advice, blessings, and the strengthening of social cohesion remain preserved. Therefore, Famotu Ono Nihalo continues to be relevant as a cultural heritage and a form of social education, even as it adapts to modern changes.

Tourism development plays a vital role in attracting visitors, while destination branding contributes to shaping a positive image and a strong identity for the destination. This study employed a qualitative descriptive approach, with data collected through observation, in-depth interviews, and documentation involving the hotel owner, manager, and staff. The aim of this research is to analyze the influence of tourism development and destination branding on the occupancy rate at Raja Hotel Samosir Parbaba. The findings reveal that tourism development around Parbaba White Sand Beach has positively contributed to increasing hotel occupancy, particularly through infrastructure improvements and enhancement of local attractions. Meanwhile, the hotel's branding strategies—highlighting Batak local culture, digital promotion, and local wisdom-based guest experiences—have successfully created a unique appeal for tourists. The synergy between tourism development and branding has proven effective in boosting occupancy rates, especially during holiday seasons and local events. This study concludes that integrated tourism development and destination branding not only increase the number of visitors but also strengthen the hotel's position in the tourism industry. Therefore, sustainable tourism development and appropriate branding strategies are essential for enhancing the competitiveness of hotels and the broader hospitality sector in tourist destinations.

This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

This study examines the utilization of haiku as a form of response to postwar trauma through Kaneko Tota’s and Saito Sanki’s war-themed haiku. Following Japan’s defeat in World War II in 1945, a cultural shift occurred marked by transformation within traditional arts, particularly haiku, which became a significant medium for expressing traumatic historical and social experiences. Although both poets used haiku as a medium to express dissatisfaction and critique the socio-political conditions of the postwar period, they represented different generations and approaches in responding to postwar trauma. Saito, having directly experienced the trauma of war, developed a deconstructive strategy towards traditional haiku conventions. Meanwhile, Kaneko, belonging to the postwar generation, adopted a more radical approach in formal and semantic experimentation. These dual strategies not only embodied individual artistic responses to trauma but also contributed to a broader cultural project aimed at reconstructing Japan’s collective identity in the postwar era. Yuri Lotman’s cultural semiotics framework is employed to analyze the semiotic transformation dynamics in the poets' works. Lotman’s theory, with its key concepts of semiosphere, cultural text, and translation mechanisms, offers a comprehensive analytical tool for understanding the dynamics of sign systems and cultural meanings in World War II-themed haiku. From the analysis of five war-themed haiku, it is concluded that both poets constructed a collective trauma discourse. Rather than employing explicit descriptive narratives, the trauma discourse utilizes strong semiotic condensation strategies. Saito and Kaneko juxtaposed established cultural symbols and codes, such as Hiroshima as a metaphor of absolute destruction, the marathon as a symbol of life, breasts as a symbol of motherhood, and blooming flowers representing renewal into new surreal configurations that created novel meanings at the semiotic boundaries where tensions clashed.

Education plays a crucial role in shaping the personality, morals, and spiritual values of students. In the Islamic perspective, education is not solely focused on the mastery of knowledge but also includes the cultivation of noble character, the strengthening of faith, and the enhancement of religiosity as a form of devotion to Allah Swt. Islamic boarding schools (pondok pesantren), as traditional Islamic educational institutions, have a strategic role in instilling these values through religious activities, the teaching of classical Islamic texts (kitab kuning), and the habituation of virtuous behavior. Pesantren serve not only as centers of learning but also as institutions for character formation and spiritual development. However, the forces of globalization and modernization bring new challenges in the form of cultural, technological, and informational influences that often conflict with Islamic values. Therefore, pesantren are required to develop adaptive, innovative, and relevant educational strategies that align with contemporary needs without losing their Islamic identity. One effective approach is the implementation of Islamic counseling, a process of psychological and spiritual guidance grounded in the Qur’an and Sunnah. Through this counseling, students are expected to strengthen their faith, enhance their religiosity, and develop moral resilience in facing the dynamics of modern life based on strong Islamic values.

This study examines the utilization of haiku as a form of response to postwar trauma through Kaneko Tota’s and Saito Sanki’s war-themed haiku. Following Japan’s defeat in World War II in 1945, a cultural shift occurred marked by transformation within traditional arts, particularly haiku, which became a significant medium for expressing traumatic historical and social experiences. Although both poets used haiku as a medium to express dissatisfaction and critique the socio-political conditions of the postwar period, they represented different generations and approaches in responding to postwar trauma. Saito, having directly experienced the trauma of war, developed a deconstructive strategy towards traditional haiku conventions. Meanwhile, Kaneko, belonging to the postwar generation, adopted a more radical approach in formal and semantic experimentation. These dual strategies not only embodied individual artistic responses to trauma but also contributed to a broader cultural project aimed at reconstructing Japan’s collective identity in the postwar era. Yuri Lotman’s cultural semiotics framework is employed to analyze the semiotic transformation dynamics in the poets' works. Lotman’s theory, with its key concepts of semiosphere, cultural text, and translation mechanisms, offers a comprehensive analytical tool for understanding the dynamics of sign systems and cultural meanings in World War II-themed haiku. From the analysis of five war-themed haiku, it is concluded that both poets constructed a collective trauma discourse. Rather than employing explicit descriptive narratives, the trauma discourse utilizes strong semiotic condensation strategies. Saito and Kaneko juxtaposed established cultural symbols and codes, such as Hiroshima as a metaphor of absolute destruction, the marathon as a symbol of life, breasts as a symbol of motherhood, and blooming flowers representing renewal into new surreal configurations that created novel meanings at the semiotic boundaries where tensions clashed.

Humans are social creatureswho need interaction with other people to build their lives. Shared life emphasizes love that comes from God. People are not only involved in certain communities, people must also be more involved in the life of the Church. Their involvement in Church life is about how they actively participate in strengthening their spiritual bond with God. The advancement of digital technology in society has caused many people to utilize modern technology in carrying out catechetical activities because of the importance of building society’s faith in the digital era. Learning catechesis with various new services, both for the general public and small groups, will facilitate and encourage their ability to understand technology and their faith in God. Catechesis is a systematic and planned process in pastoral activities, catechesis has its own goal, namely to maintain, develop and mature the faith of the people through a systematic and planned teaching process so that people will increasingly live in the fullness of their faith in Jesus Christ and live according to his will (cf. CT. arts 20-21). The experience of using social media generally provided benefits for who felt they gained insight and were strengthened in the religious identity of the people. People see social media as a means to apostolic role with various spiritual content.

This community service activity through the Real Work Lecture (KKN) program aims to increase students' understanding and awareness of the importance of personal branding as a strategy for forming a positive identity for Generation Z. The socialization was held on August 28, 2025, at SMA Negeri 4 Siak Hulu, Teratak Buluh Village, targeting 12th grade students. The methods used were face-to-face counseling through PowerPoint presentations, interactive discussions, and evaluations in the form of pre-tests and post-tests to measure the level of understanding before and after the material was delivered. The results of the activity showed a significant increase in the average student understanding score, from 14.70 on the pre-test to 22.55 on the post-test, with a difference of 7.85 points. A paired t-test also showed a significant difference (p < 0.001), confirming that personal branding socialization is effective in improving student understanding. Thus, this activity not only adds to students' knowledge but also provides them with practical skills in building a positive self-identity, increasing their self-confidence, and preparing them to face the challenges of education and work in the digital age.

This study examines the strategic role of euphemism in Abraham Lincoln’s Gettysburg Address, arguing that it was instrumental not only in managing collective grief but also in preserving the nation’s symbolic dignity. While much scholarship on the Gettysburg Address has concentrated on rhetorical artistry or historical significance (Wills, 1992; White, 2009), relatively few have analyzed it through the combined lens of sociolinguistics, specifically euphemism and face-work. Drawing on Allan and Burridge’s (2006) framework of euphemism and Goffman’s (1955) theory of face, this paper situates Lincoln’s speech within the broader sociolinguistic processes of healing, unity, and image restoration. Through a qualitative textual analysis, the study identifies three dominant euphemistic strategies: sanctification of sacrifice through sacred language, collectivization through inclusive pronouns, and redefinition of crisis as a “new birth of freedom.” These strategies operated at semantic, pragmatic, and sociopolitical levels to protect national face, transform perceptions of the Civil War, and realign public consciousness toward unity and resilience. Beyond historical interpretation, this research highlights the relevance of euphemism and face-work in contemporary political communication. Leaders in modern contextsfrom economic crises to global pandemics continue to rely on euphemistic  framing to manage uncertainty and inspire solidarity. By revisiting Lincoln’s address through this sociolinguistic perspective, the study demonstrates how language can simultaneously mitigate trauma, construct identity, and articulate a hopeful collective future.

This study aims to explore the meaning of hospitality as experienced by front office employees of five-star hotels in South Kuta, Bali, using a phenomenological approach. As the frontline in guest interactions, the subjective experience of employees significantly influences service quality, guest satisfaction, and the hotel's image. Data collection was carried out through semi-structured interviews with 18 informants, observation, and internal documentation. Data analysis followed a descriptive phenomenological procedure to produce rich contextual descriptions. The findings indicate that hospitality for front office employees is complex and influenced by both internal and external factors, including professional identity, emotional labor, and the quality of interpersonal relations with guests. Although existing theoretical frameworks are relevant, there are gaps between theory and practice in stress management and the effectiveness of compensation. Recommendations include the development of emotional training programs, non-financial rewards, and employee involvement in job redesign and retention strategies based on competence development. These strategies are expected to improve job satisfaction, service quality, and guest loyalty.

This research explores how bullying is depicted in the animated film “Jumbo” through the lens of Roland Barthes' semiotic theory. Utilizing a descriptive qualitative approach, the study analyzes the denotative, connotative, and mythological meanings embedded within the film’s visual and narrative elements. Through this lens, the film is interpreted not merely as a piece of children's entertainment but as a medium that carries deeper social messages. The central character, Don, is portrayed as physically different from his peers, which becomes a symbol of broader societal rejection and marginalization. His journey reflects the internal and external struggles faced by individuals who do not conform to mainstream standards. Key symbolic components—such as Don’s unusually large physique, his inherited storybook, and the way he interacts with others—highlight themes of courage, empathy, personal identity, and the desire for social inclusion. The film subtly critiques the normalization of bullying and challenges dominant myths that suggest acceptance and success are only for those who meet certain physical or social norms. Through its narrative, Jumbo promotes values of diversity and encourages viewers, especially young audiences, to question unjust stereotypes and embrace empathy. By decoding the semiotic messages in Jumbo, this study contributes to a deeper understanding of how animated films can serve as powerful educational tools. They can raise awareness about social issues, influence attitudes, and inspire critical reflection, especially when they employ symbolism that resonates with real-life experiences. This research ultimately highlights the potential of animation as a medium for moral and social education beyond its entertainment function.

Al-Mashun Grand Mosque Medan, the design of this mosque is a representation of Malay cultural and religious symbolism in Islamic architecture in Indonesia. This mosque was founded in 1906, this mosque is a complex and multifaceted topic. The architectural design of this mosque is not only visually aesthetic, but also represents the spiritual and traditional values ​​of the local community. Analyze cultural symbolism in structures, ornaments, and decorations how each chosen detail contains philosophical and religious meaning. Islamic geometric decoration symbols in the form of calligraphic flowers, and floral shapes are used to bring religious principles and universal harmony to life. Local elements such as wood and natural stone add an authentic element. Elements of cultural symbolism, it can be understood how detailed the exterior and interior design is with the identity of the local people of North Sumatra, with this article to sharpen the understanding of cultural symbolism in the design.

Women in traditional societies often face complex challenges, particularly within patriarchal social systems. In Batak Toba culture, women are frequently placed in subordinate positions and regarded merely as complements within the household. However, social realities reveal a different dynamic, where women are able to emerge as key actors in sustaining family economies while also preserving cultural identity. This study aims to examine the resilience of female ulos weavers in Siraja Hutagalung Village from a socio-theological perspective. The method used is qualitative with a descriptive approach. Primary data were obtained through in-depth interviews with five main informants who work as ulos weavers, while secondary data came from literature studies related to women’s resilience issues. The analysis refers to resilience theory and gender role theory. The findings show that female ulos weavers hold a central role in family life. Their weaving is not only a cultural product but also symbolizes spiritual strength, loyalty, and independence. Thus, women’s resilience is not merely a social reality but also a tangible expression of spirituality embedded in daily life.

The Da’wah Institution of Nahdlatul Ulama (NU), as part of Indonesia's largest Islamic organization, faces challenges in adapting to social dynamics, the digital revolution, and the rise of radicalism. In an increasingly diverse and fast-changing society, NU must develop da’wah strategies that are not only moderate and contextual but also adaptable to contemporary shifts. This study aims to explore how NU's social construction of da’wah is structured epistemologically, ontologically, and strategically to strengthen Islam’s role as rahmatan lil 'alamin, promoting social harmony and national unity. The research adopts a multisite case study approach at the Da’wah Institution of the NU Executive Board, employing qualitative methods through document analysis and in-depth interviews. The findings indicate that NU’s da’wah social construction integrates three main dimensions. Epistemologically, NU’s da’wah is grounded in authentic and contextual knowledge, allowing the dissemination of Islamic values in a peaceful, moderate, and inclusive way. Ontologically, the Da’wah Institution acts not only as a formal structure but as a representation of Islam Nusantara, reinforcing Islamic and national identity within a unified da’wah narrative. Strategically, NU’s da’wah is designed to adapt to shifting social, cultural, and technological landscapes by emphasizing participatory methods, utilizing digital media, and incorporating local cultural elements. These three dimensions work together to form a da’wah model that is responsive to contemporary challenges while deeply rooted in the Ahlussunnah wal Jama’ah tradition.

The training activity of creating video content to build personal branding on social media for Karang Taruna (Youth Organization) in Margadana District, Tegal City is a strategic effort to increase the capacity and creativity of the younger generation in the digital era. This training is motivated by the rapid development of information technology and social media, which makes the ability to manage self-image or personal branding a crucial aspect in developing the potential of individuals and organizations. Through this activity, Karang Taruna members are given an understanding of the basic concepts of personal branding, strategies for building a positive digital identity, as well as technical skills in designing and producing engaging, educational video content that suits the character of each participant. In addition to theory, participants are also trained practically in the video creation process from planning ideas, shooting, to editing using simple software. It is hoped that through this training, Karang Taruna youth will be able to utilize social media productively as a platform for promoting social activities, developing self-potential, and spreading positive values in the community. This activity also serves as a means to strengthen the existence of Karang Taruna as a youth organization that is adaptive to technological advances and plays an active role in building a positive image of the younger generation at the local and global levels. Thus, this training not only provides technical skills, but also forms a creative, innovative, and responsible mindset in the use of digital media.

This study explores the implementation of communication strategies in building personal branding on YouTube, with a particular focus on the micro-gaming content creator bioplazee. Using a qualitative approach, this research adopts a systematic literature review method by analyzing scientific journals, academic books, and other relevant sources published within the last five years. In addition, empirical analysis is conducted on the bioplazee YouTube channel to observe real-world applications of communication and branding practices. The study finds that communication strategies serve as a fundamental component in shaping audience perceptions, fostering engagement, and differentiating content creators in an increasingly competitive digital space. For micro-creators with limited resources (352 subscribers), authenticity and local cultural elements—such as using a Javanese accent and adapting to trending game themes—are found to be powerful tools for building a unique identity. However, the research also identifies gaps between theoretical models and practical execution, especially in maintaining message consistency, systematic content planning, and collaborative networking. These findings emphasize the importance of developing more structured, adaptive, and sustainable communication strategies for micro-creators to strengthen their personal branding, attract a loyal audience base, and achieve long-term growth in the dynamic landscape of digital content creation.