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This community service activity was carried out at SDN 003 Tarakan with the aim of instilling character values in grade 5 students, especially the values of caring for others, living frugally, and preserving local traditions. This program is designed as an effort to strengthen character education through an interactive, fun, and relevant approach to students' daily lives. The implementation method includes delivering material through interactive presentations, group discussions, and educational games designed to encourage active participation and contextual understanding. The results of the activity showed the high enthusiasm of the students, as seen from their involvement in the question and answer session, the activeness of participating in mini games, and the ability to connect the material with personal experiences. In addition, students show increased awareness of the importance of caring, frugal behavior, and love for local traditions. This activity not only provides conceptual understanding, but also encourages students to apply character values in real actions in the school and home environment. Overall, this service program contributes to the formation of a young generation that cares, is independent, and has a commitment to the preservation of local culture.

This study aims to design and analyze a more effective Islamic Religious Education (IRE) learning model by integrating humanistic principles with Islamic spirituality. This integration is important because traditional IRE learning has largely focused on cognitive mastery, while affective and spiritual dimensions have not been developed optimally. Using a descriptive qualitative method with a literature study approach, this research reviews books, academic journals, and previous studies relevant to humanistic and spiritual-based learning. Content analysis is then employed to identify thematic patterns that explain how both approaches can strengthen one another within the IRE learning process. The findings reveal that integrating humanistic and spiritual elements results in deeper, more reflective, and transformative learning experiences. The humanistic approach allows students to develop self-awareness, value personal experiences, and fulfill emotional needs, whereas Islamic spirituality reinforces the values of tawhid, moral character, and divine consciousness. Teachers play a crucial role as facilitators who guide students through learning experiences that combine humanistic empathy and Islamic values. Authentic assessment methods such as reflection journals, moral portfolios, and behavioral observations are used to evaluate student development. Overall, this study concludes that an IRE learning design grounded in both humanistic and spiritual approaches can foster intellectually capable, emotionally mature, and spiritually grounded learners who are well-prepared to face the challenges of the digital era.

This study aims to analyze the dynamics of interfaith relations in Indonesia by integrating Social Identity Theory (SIT), Social Identity Complexity (SIC), and Pope Francis’ vision of synodality. The focus is directed toward understanding how social identity categories, overlapping identity structures, and the synodal vision of communion, participation, and mission enrich the paradigm of religious moderation in a plural society. This research employs a qualitative library research design using descriptive-analytical and content analysis techniques on identity theories, empirical findings on interfaith tolerance, and relevant Catholic Church documents. The analysis includes an exploration of the core concepts of SIT and SIC, a review of interfaith tolerance practices in Indonesian communities, and an examination of the pastoral significance of synodality as a dialogical approach. The findings indicate that religious moderation can flourish when religious communities have natural spaces of encounter, develop flexible identity intersections, and engage actively in mutual listening as emphasized in the Synod 2021–2024. In this context, synodality provides a theological and pastoral framework for cultivating inclusive, creative, and transformative interfaith relations, allowing each religious tradition to express its uniqueness while fostering fraternal harmony.

The culture produced in the cultural industry has shifted from merely possessing artistic value to prioritizing economic value. One strategic element that can be utilized to support the development of the cultural industry is the organization of events. Event management plays a strategic role in the cultural industry, ensuring the successful transformation of cultural ideas into real experiences that have economic value while strengthening social meaning. Cultural events often serve as platforms to showcase local cultural heritage, traditions, and creativity to a wider audience, both domestically and internationally. This study examines the influence of the event on enhancing perceptions of the cultural sector using a quantitative methodology. The sample used in this study was 70 respondents. Data collection was carried out by asking respondents to complete a questionnaire relating to their experience attending the cultural event and their assessment of the image as a cultural tourism destination. SPSS was used to examine the information collected from the questionnaire. The results show that the Event variable has a significant influence on the Cognitive Image (CK), Affective Image (CA), and Overall Image (CO) of the destination. The t-test shows that the relationship between Event and the three image dimensions has a p-value <0.05, which indicates a strong and significant influence. Events designed with informative, emotional, and interactive aspects in mind will significantly contribute to the formation of the overall image. In a practical context, the implication is that event organizers need to ensure the quality of the holistic experience to continuously strengthen the overall image.

The Rejang Dewa is one of Bali's traditional cultures that has long been preserved in the Megebeg-Gebegan tradition. However, it is nonexistent as part of the Megebeg-Gebegan. This community service activity aims to reconstruct the Rejang Dewa Dance and strengthen local cultural identity. Specifically, this activity aims to reveal the crisis facing the Rejang Dewa dance in Megebeg-Gebegan (1), reconstruct the Rejang Dewa dance in the Megebeg-Gegeban (2), and analyze the contribution of Rejang Dewa in the Megebeg-Gebegan tradition (3). Data analysis was conducted qualitatively based on the achievements of participatory observation, interviews, choreography training, and workshops. The results: 1) the loss of pride among the local community and the difficulty in finding Rejang Dewa dancers indicate a crisis; 2) the reconstruction of the Rejang Dewa dance was carried out through replication and integration of art and education in PKM activities based on local cultural studies; 3) the reconstruction of the Rejang Dewa has impacted on strengthening the aesthetic aspects and the function of religion and fostering a sense of pride in the culture of the Tukad Mungga Village community.

This study aims to determine the process of rice field pawning in Bulutellue Village, District of Sinjai Regency while analyzing the causes of rice field pawning. The type of research used is a qualitative descriptive research method that observes by interacting with the main informants, namely pawners because they are the actors in the implementation of Rice Field Pawning and pawn recipients in Bulutellue Village. Data collection techniques used are observation, interviews, and documentation. The data obtained are then processed using data analysis techniques in the form of data reduction, data presentation and conclusion drawing. And also data validation using Member Check. The results of this study indicate that Rice Field Pawning in Bulutellue Village was initially a pawn in the form of a garden then over time changed into a rice field pawning and this has become a tradition. This rice field pawning process can also be used to cover up shame or siri' and this rice field pawning process has some that have verbal agreements and some also have written agreements. There is also one of the customary laws that still applies today and is used as a tradition by the people in Bulutellue Village. The factors causing the occurrence of rice field mortgages in Bulutellue Village are economic factors, for example those related to weddings and education.

This study aims to describe the process of implementing the Kuru We Fohon Ceremony and to describe the deep meaning contained in the Ritual. The method in this study uses a qualitative method. This Qualitative Approach also aims to gain understanding and describe a complex reality. In qualitative, this research procedure produces descriptive data in the form of written or spoken words based on the behavior of the object being studied. The results of the study are in the form of the first planning stage: the tribal chief will gather all Lulik Atan to plan when the Kuru We Fohon Tradition (taking sacred water) will be carried out. While the implementation stage includes Halaku We Fohon (Renewal) by the tribal chief and other traditional leaders, Kuru We Fohon (Taking Sacred Water) by the tribal chief and brought by one of the traditional leaders into the traditional house, Hatama We Fohon (Giving Entering Sacred Water) the officer who brings the Sacred Water into the traditional house. in the final stage, sprinkling the traditional house using sacred water and distributing Betel Nut (mama rai) to all the Nonot Forenain tribal people. The Kuru We Fohon ritual is deeply sacred, encompassing respect for ancestors and seeking their blessings. This ritual serves not only as a means of strengthening the relationship between ancestors and humans, but also as a means of strengthening cultural values. It teaches the importance of mutual cooperation, courtesy, and morality in social life.  

This study presents a woodcraft creation in the form of a wall clock with traditional Karo ornaments as the main visual element. The creation is driven by the urgency to preserve the visual culture of the Karo people, which is increasingly threatened by modernization, and the lack of distinctive local souvenirs in tourist areas such as Berastagi, which often offer only generic or mass-produced items. This creation aims not only to function as an indicator of time but also as a medium for cultural preservation, education, and the strengthening of the Karo visual identity in a contemporary context. The creative process applies the "three stages and six steps" approach by S.P. Gustami, which includes exploration, design, and realization. Exploration involves field observations of Karo architecture and artifacts, literary studies on Karo visual symbols, and careful selection of motifs, focusing on Tapak Raja Sulaiman, Takal Kerbo, and Pengeret-ret as representative elements rich in symbolic meaning. The design stage produces various sketches that integrate the functional aspect of the wall clock with the principles of ornamentation, ensuring both utility and cultural expression. Realization involves selecting local woods such as teak, mahogany, and jelutung, followed by manual carving techniques, the application of natural wood coloring, and protective finishing with melamine spray to ensure durability and aesthetic quality. The final result consists of twelve unique wall clocks that embody the aesthetic, symbolic, and cultural richness of the Karo people. This work demonstrates how traditional motifs can be re-contextualized into functional objects, making cultural heritage more visible and relevant in daily life, and is expected to inspire further innovation in the local crafts industry, contributing to long-term preservation and revitalization of regional cultural identity.

Corn is one of the potential agricultural commodities in Bah Joga Village however, its utilization has mostly been limited to traditional products, resulting in relatively low economic value. This study aims to introduce corn ribs as an innovative food product derived from local corn, which is expected to strengthen the empowerment of micro, small, and medium enterprises (MSMEs) in the village. A descriptive qualitative approach was employed through observation, interviews, and literature review related to food innovation and small business development. The findings indicate that corn ribs have promising market potential since they combine flavors that suit modern consumer preferences with raw materials that are easily accessible locally. Furthermore, processing corn into corn ribs can increase the selling value of agricultural products, open new business opportunities, and enhance the competitiveness of local MSMEs. Therefore, this innovation not only contributes to the diversification of food products but also supports the economic improvement of Bah Joga Village through the development of creative enterprises based on local resources.

This study conceptually analyzes how blockchain technology reshapes the mechanisms of transparency and trust in global Islamic trade from the perspective of Islamic economics. The digitization of financial systems encourages a shift from trust based on social integrity and human relations, which traditionally form the foundation of muamalah practices, to an algorithmic trust model governed by code. In this context, this study examines how core values such as amanah and 'adl can be supported and even strengthened when economic interactions are increasingly mediated by technology. The research approach employs a qualitative-descriptive method, based on a literature review, with Miles and Huberman's analysis used to interpret the data and combine it with the normative principles of Islamic economics, thereby supporting the substance of Sharia. The main findings of this article show that blockchain has significant potential to enhance transparency, efficiency, and accountability through distributed ledgers and smart contracts, aligning with the objectives of maqāṣid al-sharī‘ah. However, despite its ability to reduce informational gharar, this technology also gives rise to new uncertainties that are technical, epistemic, and social in nature. Cases such as the DAO hack and the Terra–Luna failure confirm that technical transparency does not automatically lead to substantive justice. As a contribution, this study offers a Digital-Trust Maqāṣidiyyah framework, which positions blockchain as a means to strengthen Sharia ethics through adaptive contracts, Sharia oracles, decentralized arbitration, digital literacy, and Sharia regulatory sandboxes.

The development of digital technology has led to significant changes in economic behavior, including among Muslim communities in Tegal Gubug. Economic activities that were once centered in traditional markets have now begun to shift to digital platforms such as marketplaces and social media. This study aims to examine the shift in the economic behavior of the Muslim community from direct interactions in Tegal Gubug Traditional Market to digital-based interactions in buying and selling transactions. The research employs a qualitative descriptive approach, with data collected through interviews and observations of Muslim traders and consumers who have transitioned to using digital platforms. The findings reveal that the main factors driving this shift are ease of access, time efficiency, and the expansion of marketing networks. However, the study also identifies challenges such as reduced direct social interaction among economic actors and a lack of understanding regarding the application of Islamic business ethics in the digital space. This research emphasizes the importance of internalizing Islamic values such as honesty, justice, and responsibility in every digital economic activity to ensure alignment with sharia principles.

This study aims to describe the social structure in the implementation of the Hata Situtur Poda custom in the marriage of the Angkola and Mandailing communities in Paringgonan Julu Village, Ulu Barumun District, Padang Lawas Regency, and identify the roles and responsibilities of each element in the social structure. The research method used is qualitative with a phenomenological approach. Data collection techniques include participant observation, in-depth interviews and study of related documents. Data analysis was done thematically by categorizing, describing, and drawing conclusions based on data obtained in the field. The results showed that the social structure of the implementation of Hata Situtur Poda involved various elements, namely the bride and groom, the parents of the bride and groom, the extended family of the bride and groom (kahanggi, anak boru, mora), traditional leaders (hatobangon, raja adat), religious scholars, government elements, and the wider community. Each element has specific and complementary roles and responsibilities in supporting the smooth running of the traditional procession. This tradition not only functions as a medium for conveying advice and advice on family life, but also as a mechanism for preserving cultural, moral and social values that have been passed down from generation to generation. This study concludes that the successful implementation of Hata Situtur Poda is highly dependent on a strong and organized social structure, which is able to maintain the continuity of the tradition amid the dynamics of changing times.

The Indonesian language holds a strategic role as a unifying national language as well as the medium of instruction in education. However, this role has not been fully internalized within indigenous communities such as the Baduy Dalam tribe, which is known for its strong adherence to tradition and the use of the Baduy dialect of Sundanese in daily life. This study aims to reveal the role of the Indonesian language in communication and education within the Baduy Dalam community and to analyze how the national language is adopted amidst the strong local culture. This research employs a qualitative method with data collection techniques including in-depth interviews, participatory observation, and document studies conducted within the Baduy Dalam community in Lebak Regency, Banten. The results indicate that the Indonesian language is beginning to be used in educational contexts, especially in formal schools around the Baduy area, although its use remains limited in everyday interactions among community members. Proficiency and understanding of Indonesian are more dominant among the younger generation who receive formal education. The social implications of these findings include the opening of access to broader information and knowledge for the Baduy Dalam people, but also present challenges in preserving local language and cultural values. This study recommends educational approaches based on local wisdom to ensure that the role of the Indonesian language progresses in harmony with the preservation of the Baduy Dalam cultural identity.

This research aims to throughly explore the differentiation strategy model implemented by the small-medium enterprise (SME) grocery store of  "Yussandi Komunika," in integrating digital transaction services such as prepaid credits, electricity tokens, and e-wallet top-ups, as an effort to create a competitive advantage. The background of the problem is driven by the highly competitive conditions in densely populated areas, where traditional grocery stores are compelled to transform in order to maintain their business relevance.Digital service innovation, presented through an adaptive and user-focused platform, has proven to be a core competency that is difficult to imitate and rare, simultaneously providing a sustainable competitive advantage. This innovation not only addresses the challenges of densely populated conditions but also establishes a new standard for efficiency and customer experience in a competitive market.The effective differentiation model for multi-service grocery stores in highly competitive areas is not solely based on price, but rather on a combination of services and the quality of interpersonal service. The store transforms into a "mini service point" offering one-stop shopping convenience for customers. The main differentiation strategies identified include: (1) Core Service Differentiation (offering comprehensive PPOB (Payment Point Online Banking) services and e-wallet balance availability), (2) Personnel Differentiation (quality of communication and speed of friendly service), and (3) Image Differentiation (creating a perception as a trustworthy and modern store).  

This study conducts a Systematic Literature Review (SLR) to examine how key dimensions of digital service quality—namely system quality, ease of use, perceived value, and payment availability—shape customer loyalty among Generation Z culinary consumers, with customer satisfaction functioning as the mediating variable. Bibliometric mapping reveals that previous studies have predominantly focused on Millennials and Gen Y and have emphasized traditional service quality rather than digital service performance, indicating a significant research gap in Gen Z–specific digital consumption behavior. The SLR findings show that fast, secure, stable, and user-friendly digital systems strongly influence perceived value and user satisfaction, while the availability of digital payments such as QRIS and e-wallets enhances seamless transactional experiences. Customer satisfaction emerges as the primary psychological mechanism mediating the relationship between digital service quality and Gen Z loyalty, reflected in repeat purchases, positive word of mouth, and emotional attachment to digital culinary platforms. This study contributes theoretically by addressing existing research gaps and proposing a conceptual model of Gen Z loyalty grounded in digital experience.

This study aims to analyze the representation of hegemony in the film Kupu-Kupu Kertas using Antonio Gramsci’s hegemony theory and a literary sociology approach. As a medium of mass communication, film not only conveys stories but also produces and reproduces cultural values, ideologies, and power structures that operate subtly within society. Set against the historical backdrop of 1965, the film portrays ideological clashes between NU/Ansor and the PKI, which affect not only political spheres but also everyday culture, social relations, and moral dynamics that shape the collective consciousness of Javanese society. This research employs a qualitative method with a descriptive approach. Data were collected through content analysis of the film using an observation–note technique to identify scenes, dialogues, and visual symbols related to culture, hegemony, and ideology. The analysis focuses on revealing how dominant values are constructed and negotiated through the representation of characters, narratives, and social traditions portrayed in the film. In conclusion, Kupu-Kupu Kertas not only documents the political tragedy of 1965 but also demonstrates that hegemony operates through subtle mechanisms embedded in culture, morality, and patterns of thought. This study affirms the relevance of Gramsci’s theory in examining literary works and films as social texts that practice power while also opening space for understanding individual resistance to ideological domination.

Leadership in educational organizations, especially in the Darul Hikmah Modern Islamic Boarding School in Medan, faces the challenges of modernity that demand integration between traditional spiritual values ​​and management professionalism. This study aims to analyze the existing leadership structure and design a new structure that integrates the Transformational, Distributive, and Instructional models that are aligned with the local wisdom of North Sumatra, namely the Dalihan Na Tolu philosophy. The method used is qualitative case analysis with observation and interviews. The results of the analysis show that the current leadership is dominated by charismatic and centralistic styles (strong Transformational), but weak in the Distributive dimension (low teacher participation) and Adaptive Technology Instructional. The proposed new leadership structure design emphasizes the formation of a Quality Supervisory Board (DPM) and the Head of Human Resources & Regeneration. This new model places the Kyai/Head of the Islamic Boarding School as the spiritual authority (Hula-hula), Mudir/Executive Director as the managerial change agent (Dongan Tubu), and strengthens the academic/innovation function (Boru). The conclusion suggests that leadership transformation in this Islamic boarding school requires a shift from a figure-based system to a competency-based and collaborative system, making it an adaptive, professional institution firmly rooted in local values.

This article examines the evolution of the concept of femininity in East Asian makeup culture by tracing changes in style, function, and social meaning from traditional periods to the modern era. The study focuses on makeup practices in China, Japan, and Korea, which possess distinct cultural and historical backgrounds yet similarly demonstrate dynamic developments of femininity through visual expression. The research employs a literature review using a qualitative approach, complemented by an analysis of beauty trends emerging in each country. The findings indicate that facial makeup functions not merely as an aesthetic practice but also as a medium for representing personal identity, social status, gender roles, and prevailing cultural values within society. The transformation of makeup practices is influenced by various factors, including local traditional heritage, processes of modernization, changes in women’s roles, and globalization, which introduces new beauty standards. Nevertheless, traditional elements continue to be preserved and adapted, forming distinctive regional characteristics. Overall, this study emphasizes that the concept of femininity in East Asian makeup culture is dynamic and contextual, continually adapting to social change while remaining deeply rooted in longstanding cultural values.

The era of globalization has introduced new dynamics in the practice of citizenship and the protection of human rights (HR), both at national and international levels. The background of this study stems from the increasing flow of migration, the rapid development of information technology, and the interconnectedness of global economic and political systems, all of which challenge the traditional concept of citizenship and mechanisms for protecting HR. The aim of this research is to analyze the relevance of citizenship in the context of globalization and to examine the effectiveness of human rights protection in addressing cross-border issues. The method employed is a literature study with a qualitative-descriptive approach, drawing on academic sources, international legal instruments, and national regulations concerning citizenship and HR. The findings indicate that globalization expands the scope of citizen participation, but simultaneously creates new vulnerabilities, such as discrimination against migrants, weak digital protection, and gaps in access to justice. On the other hand, international legal instruments and the role of transnational organizations have shown potential in strengthening protection, although their implementation still faces challenges at the domestic level. In conclusion, citizenship in the globalization era is no longer limited to a legal-formal identity, but also encompasses universal rights that demand states to enhance global collaboration, regulatory harmonization, and policy innovation in human rights protection.

This study compares the Islamic religious education systems in Indonesia and Malaysia with a particular focus on curriculum design and its implementation within secondary schools. Using a qualitative research approach, data were gathered through document analysis and interviews with educators and school administrators from both countries. The findings show that although Indonesia and Malaysia share similar objectives in fostering students’ understanding and practice of Islamic teachings, several significant differences remain in terms of curriculum structure, learning materials, and instructional strategies. In Indonesia, Islamic religious education is more closely integrated into the national curriculum, emphasizing a balance between religious values and general educational competencies. Meanwhile, Malaysia adopts a more specific and traditionally oriented curriculum that places stronger emphasis on classical Islamic knowledge and conventional pedagogical practices. Implementation in both countries is shaped by government policies, socio-cultural contexts, and local wisdom that influence how Islamic education is delivered in the classroom. Overall, this study is expected to contribute as a useful reference for enhancing the effectiveness, relevance, and contextualization of Islamic education systems in both nations.