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Financial literacy is an essential aspect in supporting community financial management, particularly in rural and indigenous communities such as Kanekes Village (Baduy). Although the community has begun to access financial services and digital technology, their ability to manage finances remains limited. Therefore, this community service activity aims to identify the level of financial literacy and to encourage public awareness of better financial management. The method used is a descriptive qualitative approach through in-depth interviews and field observations. The results show that the community, especially in Baduy Luar, has utilized social media such as TikTok Live and Instagram for product marketing and has adopted digital payment systems such as QRIS through Bank BRI, although cash transactions still dominate. The main sources of income come from micro-enterprises based on local potential, including handicrafts, traditional clothing, accessories, and food products. However, the community generally lacks financial recording practices and structured financial planning, causing income to be directly spent on daily needs. The activity also indicates the emergence of initial awareness regarding financial management and highlights the role of youth as local leaders in adopting digital technology. Therefore, strengthening financial literacy is crucial to improving financial behavior and supporting sustainable economic transformation within the community.

This community service program aims to strengthen the strategic role of Posyandu (Integrated Health Post) as a center for family health education through the innovation of its educational functions. Previously, Posyandu operations in the community tended to be limited to routine basic health services, such as weight monitoring and nutritional status recording, while the crucial aspect of health education remained suboptimal. This limitation has contributed to a lack of public understanding regarding healthy lifestyles and the prevention of chronic diseases or stunting. The methods implemented in this program included problem identification through observation, health socialization and education, specialized training for Posyandu cadres to enhance their communication capacity, and direct mentoring during activity implementation. The results demonstrated a significant increase in family knowledge regarding balanced nutrition and clean and healthy living behaviors (PHBS). Furthermore, Posyandu cadres became more active and skilled in delivering health information communicatively to the community. This program demonstrates that by strengthening its educational function, Posyandu can transform into an effective and sustainable family health learning center, significantly impacting the improvement of community health standards at the frontline level.

Nagari Pandam Gadang is a village in Gunuang Omeh District, Lima Puluh Kota Regency, West Sumatra Province, with an area of 64.00 km² and a population of approximately 5,058. This article aims to present a comprehensive profile of the village, covering aspects of geography, history, public facilities, tourism potential, and the economic conditions of the community. The data in this article is compiled based on the Administrative Map created by KKN students from Padang State University in 2026, supported by field observations and related literature sources. Geographically, this village has a potential natural landscape for the development of the agricultural and tourism sectors. From a historical perspective, Nagari Pandam Gadang is known as the birthplace of national hero Ibrahim Datuk Tan Malaka. In addition, this village has natural tourism potential such as the Many Fish Tourism and the Lotus Cave, which have not been optimally managed. The community's economic condition is still dominated by the traditional agricultural sector. Therefore, an integrated development strategy is needed to improve community welfare through the sustainable utilization of local potential based on local wisdom.

The distribution of takjil in Pucang Village, Buduran, Sidoarjo a tradition of sharing food to break the fast is not only viewed as a form of individual worship but also plays a vital role in strengthening social bonds among residents. In addition to fostering brotherhood, the practice of sharing takjil also serves as a means of instilling social values such as empathy, mutual cooperation, and a sense of responsibility toward the surrounding community. In the context of the takjil-sharing activity, social solidarity is key to strengthening bonds of brotherhood. In the social life of Muslim communities in Indonesia, the tradition of sharing takjil during Ramadan is not merely a routine distribution of food for breaking the fast, but a social practice that can strengthen the sense of brotherhood among residents. This study employs the Participatory Action Research (PAR) method, an approach that positions the community as both the subject and an active partner throughout the entire research and community service process. The primary purpose of the iftar-sharing activities during Ramadan is not merely to meet the practical needs of breaking the fast, but also to strengthen social bonds and brotherhood among community members through shared experiences and direct interaction.

This study aims to analyze the digital communication strategy implemented by the Jakarta Communication, Informatics, and Statistics Office (Diskominfotik) in the dissemination of public information through the @katakotajakarta Instagram account. The research method uses a descriptive qualitative approach with data collection techniques in the form of observation, interviews, and literature studies. The results of the study show that there is a shift in communication patterns from one direction to a more interactive two-way, characterized by the use of visual content, the use of casual language, and systematic content planning. The use of the Reels feature has proven to be effective in increasing audience reach, especially from non-followers. However, the challenges faced include fluctuations in engagement and the risk of information overload that can reduce the effectiveness of communication. This study concludes that adaptive and data-based digital communication strategies are able to increase the effectiveness of public communication and strengthen the relationship between the government and the community. These findings provide practical implications for the management of public communication in the digital era, especially in utilizing social media as an interactive means that support transparency and public participation.

This study is motivated by the limited public understanding of the symbolic meaning of properties used in the Grombyang Dance of Pemalang, where most audiences merely enjoy the performance without recognizing the cultural values embedded within it. This research aims to examine and explain the symbolic meanings of the properties used in the Grombyang Dance of Pemalang as performed at Sanggar Seni Kaloka Pemalang. The method employed is a descriptive qualitative approach using semiotic analysis based on Charles Sanders Peirce, with data collection techniques including observation, interviews, and documentation. The results of the study indicate that the performance structure of the Grombyang Dance of Pemalang consists of three main parts: the opening, the core, and the closing, supported by various elements such as theme, movement, performers, makeup, costume, musical accompaniment, stage setting, and properties. The semiotic analysis reveals that the symbolic meaning of the properties can be understood through the relationship between representamen, object, and interpretant. The main property, the irus (ladle), functions as a symbol that not only represents the act of scooping Grombyang soup but also carries a belief-related meaning as a bringer of fortune in trading activities. In conclusion, the properties in the Grombyang Dance of Pemalang serve not only as aesthetic elements but also as a medium of symbolic communication that reflects cultural, social, and belief values within the community. Therefore, they are important to be preserved and more deeply understood by the public.

Agrarian conflict is a common issue in development processes, particularly when changes in land ownership or control involve various interests. This study aims to analyze the dynamics of agrarian conflict in the coastal area of ​​Atapupu Beach, Jenilu Village, Kakuluk Mesak District, Belu Regency, triggered by the land acquisition process by the Defense University (UNHAN). The study used a qualitative approach with a case study method to understand the social conditions developing in the community. Data were obtained through in-depth interviews, field observations, and documentation. The results indicate that the conflict arose due to changes in community access to coastal areas previously used for economic activity. The presence of UNHAN has restricted community activities in the Fish Auction Place (TPI) area, previously a center for fishing activities. This situation has given rise to social tensions between the community and the area management. This study emphasizes that coastal area management needs to consider local community interests through a dialogical and participatory approach to minimize agrarian conflict.

This study aims to analyze the factors that influence the residential spatial system of the Marori and Mengge ethnic groups in Wasur Village, Merauke, South Papua, in the context of their involvement in the eucalyptus oil industry as a leading tourism product of Wasur National Park. A rationalistic qualitative approach is used with the main theory of behavioral setting to examine the relationship between behavior, local culture, and spatial structure. The results of the study indicate that houses not only function as domestic spaces, but also as places for the production of eucalyptus oil, especially at the packaging stage. The overlapping use of space causes space invasion, changes in function, and the emergence of high spatial flexibility. The space of the house undergoes a temporal functional transformation, adjusting to the intensity of economic activities and cultural rituals of the community. Private, semi-public, and spiritual spaces experience shifting boundaries, which have an impact on social relationship patterns and living comfort. This study also found that social structure, customary values (Boan/marga), and division of customary areas play an important role in the formation of the spatial system. These findings are expected to be an important contribution to the development of residential architecture based on behavior and local wisdom, as well as community-based conservation area management. This study also highlights the urgency of preserving the culture and existence of indigenous tribes amidst the current of modernization and the threat of extinction.

This household appliance and machine repair and maintenance program is designed to promote economic independence for the community in Sedati Village, Sidoarjo, by strengthening technical skills based on local potential. The underlying problem of this activity is the community's high dependence on external repair services and limited ability to handle household appliance damage independently. Therefore, the Asset-Based Community Development (ABCD) approach is used, which focuses on utilizing the assets, potential, and capacity already possessed by the community. The program is implemented in a participatory manner, with stages including identification and mapping of local assets, joint planning, technical skills training, hands-on practice, and activity evaluation. The results show an increase in the community's ability and understanding in performing simple household appliance maintenance and repairs. Furthermore, the community is beginning to recognize economic opportunities from their skills, thus potentially developing independent repair service businesses. Thus, the application of the ABCD approach in this activity has proven effective in strengthening the community's economic independence in a sustainable manner through optimizing local assets. Going forward, ongoing mentoring efforts are needed to ensure that the potential that has been established can continue to develop and provide broader economic benefits.

The Indonesian capital market has become a vital pillar of the national economy, providing opportunities for companies to obtain funding while simultaneously providing an investment vehicle for the wider community. In this context, stocks are the most sought-after instrument due to the potential returns they offer. However, stock investment is constantly faced with uncertainty, with fluctuating stock prices often presenting challenges for investors, especially those without a thorough understanding of the company's fundamental performance. An interesting phenomenon, the starting point of this research, is the quite extreme price movements of BIPI shares over the past decade. From 2015 to 2021, BIPI's share price remained stagnant at Rp 50 per share, a condition often referred to by market participants as "gocap" (goat capit). This condition reflects low investor interest in the company's shares, possibly due to high risk perceptions or unconvincing fundamental performance.

This study aims to examine and analyze the implementation of digital-based public services through the Digikel website in Biawao Village and Limba U1 Village,Gorontalo City. The main focus of this study includes three aspects:(1) support, (2)capacity, and (3) value. This study employs a qualitative approach with a descriptiveresearch design. Data were collected through observation, interviews, and documentation. The study's findings indicate that the implementation of the Digikel website hasbeen effective across the three aspects. (1) Support: The implementation of Digikelis supported by leadership commitment, active employee involvement, and policysupport from the city government through clear regulations. However, there are stillchallenges in the community's socialization process, which has not been optimal.(2) Capacity: Human resources in Biawao Village and Limba U1 Village are considered to have adequate competence through technical guidance. Nevertheless,there are still infrastructure-related obstacles, including unstable internetconnectivity and limited computer equipment. The absence of a dedicated budgetat the village level has also been a constraint in system development. (3) Value: The implementation of Digikel has had a positive impact, particularly in improving efficiency in terms of time, cost, and labor, as well as in accelerating, simplifying, and enhancing the transparency of public services. However use of this system has not yet been fully optimized due to low levers of diritalitgacy among somemembers of the community.

The development of Pantai Indah Kapuk 2 (PIK 2) presents serious issues, including eviction, the loss of traditional livelihoods, and the marginalization of local communities within a modernization agenda that disregards social justice and sustainability. This research questions the extent to which the dominant modernization bias influences the socio-economic conditions of the surrounding community, as well as how public participation practices are implemented in the planning and execution of the project. The PIK 2 project has led to social inequality, the deprivation of rights, and environmental degradation, illustrating a pattern of systemic exploitation of coastal communities through the economic and political power of development elites. The dominant development theory framework proposed by Melkote and Steeves is used to examine modernization bias, supplemented by Islamic concepts such as mustadh’afin and ghasab to strengthen the social justice perspective. In this study, the author employs a qualitative case study approach, utilizing in-depth interviews, field observations, and documentation involving affected residents, community leaders, and policymakers. The results of the analysis indicate very low levels of public participation, instances of intimidation during land acquisition, and a significant loss of access to employment and basic facilities for the community. The conclusion of this research emphasizes the need for policy reform to ensure that development is more transparent, participatory, and equitable, in order to protect the rights of local communities from dominant and exploitative development patterns.

This study analyzes the Public Relations communication strategy of PT Kereta Api Indonesia (Persero) Daerah Operasi 8 Surabaya in socializing the Access by KAI digital application to the Surabaya community. Using a descriptive qualitative approach, data were collected through in-depth interviews with PR staff and Railfans Surabaya community members, participatory observation of socialization activities, and documentation of digital publications. Data analysis followed the interactive model of Miles, Huberman, and Saldana (2014). The findings reveal that PR communication strategies are implemented through a synergy of push communication, pull communication, and pass communication, supported by Two-Way Symmetrical Communication principles developed by Grunig and Hunt (1984). Push communication disseminates official information via social media platforms; pull communication attracts audiences through visually compelling and educational content; while pass communication emphasizes two-way engagement that builds public trust and loyalty. The study demonstrates that public engagement, interactive dialogue, and message adaptation to local audience characteristics positively contribute to increasing public understanding and acceptance of the Access by KAI application. The integration of these three strategies creates a holistic communication ecosystem that effectively bridges the gap between digital innovation and user behavior. Future research is recommended to examine similar strategies in other operational regions or employ quantitative approaches to measure adoption levels.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.

This Community Service (PKM) activity aims to improve the memorization skills of students through a program to familiarize them with memorizing daily prayers at the Syubbanul Qur'an Islamic Boarding School (TPQ) in Jambangan, Surabaya. The background to this activity is based on the low ability to memorize daily prayers of students and the lack of habituation in daily life due to limited mentoring in the family environment. The method used in this activity is the Asset Based Community Development (ABCD) approach which emphasizes the utilization of potential and assets owned by the community. The stages of the activity include discovery, dream, design, and destiny which are carried out systematically and participatory. Data collection techniques are carried out through observation and interviews to determine the development of students' memorization skills and the effectiveness of the program. The results of the activity show an increase in the ability to memorize daily prayers, marked by an increase in the number of memorizations, fluency in pronunciation, and increased self-confidence of students. In addition, this program also has an impact on the formation of religious character, discipline, and positive habits in daily life. The program's success was supported by the active involvement of the ustadz/ustadzah (Islamic teacher) and parents, as well as a conducive learning environment. Despite several obstacles, such as differences in student abilities and time constraints, the program remained effective. Thus, the habit of memorizing daily prayers has proven to be an effective strategy for improving memorization skills and sustainably shaping the students' religious character.

Fish farming using the biofloc system is a technological innovation capable of increasing efficiency, production results, and the sustainability of fisheries business at the village level. This study aims to determine the development of fish farming businesses using the biofloc system in increasing family income in Sembuluh village. Then, it aims to understand the impact of using the biofloc system in increasing family income and to understand the Islamic economic perspective on the utilization of the biofloc system in increasing family income. The method used is a qualitative or field research approach with purposive sampling techniques to collect data from 5 fish farmers who implement the biofloc system. Data were collected through in-depth interviews, observation, and documentation, then analyzed descriptively. The research results show that fish farming using a biofloc system is able to increase family income through increased production and feed cost efficiency. This system supports more controlled pond management, maintains water quality, and produces more stable harvests. In addition to increasing income, the implementation of the biofloc system also strengthens family economic resilience due to planned harvest cycles and group cooperation. From an Islamic economic perspective, this practice aligns with the principles of halal, honesty, justice, and social responsibility, as well as providing benefits for families and the community.

Fish farming using the biofloc system is a technological innovation capable of increasing efficiency, production results, and the sustainability of fisheries business at the village level. This study aims to determine the development of fish farming businesses using the biofloc system in increasing family income in Sembuluh village. Then, it aims to understand the impact of using the biofloc system in increasing family income and to understand the Islamic economic perspective on the utilization of the biofloc system in increasing family income. The method used is a qualitative or field research approach with purposive sampling techniques to collect data from 5 fish farmers who implement the biofloc system. Data were collected through in-depth interviews, observation, and documentation, then analyzed descriptively. The research results show that fish farming using a biofloc system is able to increase family income through increased production and feed cost efficiency. This system supports more controlled pond management, maintains water quality, and produces more stable harvests. In addition to increasing income, the implementation of the biofloc system also strengthens family economic resilience due to planned harvest cycles and group cooperation. From an Islamic economic perspective, this practice aligns with the principles of halal, honesty, justice, and social responsibility, as well as providing benefits for families and the community.

The Amaliyah Ramadhan Program is a religious activity carried out to instill spiritual values ​​while increasing the social awareness of students. This activity serves as a means of character development through various worship and social activities during the month of Ramadan. The implementation of a targeted program is expected to be able to form an attitude of empathy, togetherness, and concern for the surrounding community. This study aims to describe the implementation of the Amaliyah Ramadhan Program in increasing the social awareness of students at Pondok Trensami Kwangsan Sedati, Sidoarjo. The method used is the Asset Based Community Development (ABCD) approach by utilizing the potential and assets owned by the Islamic boarding school community. The stages of the activity include discovery (identifying potential), dream (formulating program expectations), design (planning activities such as tadarus, studies, sharing takjil, and charity), and destiny (program implementation and evaluation). The results of the activity indicate that the Amaliyah Ramadhan Program is able to increase the social awareness of students as demonstrated through active participation in sharing activities, attitudes of mutual assistance, and increased awareness to care for the surrounding community. This program also strengthens the values ​​of togetherness and social responsibility within the Islamic boarding school environment.

The farmer empowerment program in Dilem Village, Gondang District, was implemented through training on the production of solid compost based on livestock manure as an effort to enhance the independence and agricultural productivity of the local farming community. This training was designed to utilize local resources through a village potential–based approach that emphasizes the optimization of livestock waste and organic materials available in the surrounding environment. The implementation methods included socialization activities, material delivery, hands-on practice in compost production, and post-training assistance to ensure the sustainability of technology application at the farmer level. The results of the program indicated an increase in farmers’ knowledge and skills in the compost-making process, enabling them to produce organic fertilizer independently and reduce dependence on chemical fertilizers. This program also had a positive impact on soil quality, production cost efficiency, environmental cleanliness, and supported environmentally friendly and sustainable agricultural practices. Thus, this training activity contributes to strengthening the local economy, improving farmers’ welfare, and developing a sustainable agricultural system based on local resources in Dilem Village in a continuous and practical manner.

The routine prayer recitation activity with teenagers in Jatikalang Village, Krian, Sidoarjo, essentially arose from the need for moral development among teenagers amidst today's increasingly complex and externally influenced lives. Through this activity, it is hoped that teenagers can become closer to religious values ​​without feeling patronized, as the activities are simple and relevant to their daily lives. Furthermore, a sense of community among teenagers is fostered, becoming more than just a form of worship but also a positive gathering space. The implementation itself uses an Asset-Based Community Development (ABCD) approach, emphasizing existing community potential, such as the role of administrators, youth involvement, and available village facilities. The activity is relatively simple, starting with an opening and reciting prayers, rowi Diba' (the prayer of the Prophet), mahalul qiyam (the prayer of the Prophet), and closing with a short sermon (kultum) usually containing light but impactful messages. These activities are beginning to show changes: teenagers are becoming more active, a sense of togetherness is growing, and good habits such as discipline, mutual respect, and responsibility are gradually emerging. Furthermore, this activity serves as an alternative to prevent teenagers from getting caught up in less beneficial activities. There are still challenges, particularly with fluctuating attendance and the strong influence of the external environment. However, if maintained and developed consistently, this activity has great potential to become a platform for social and spiritual development for youth. Overall, this sholawat routine is quite effective in developing religious character and strengthening social ties within the community.