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Pancasila, as the foundational ideology of Indonesia, plays a fundamental role in shaping a democratic system and ensuring the protection of human rights based on justice. From Yusril Ihza Mahendra’s perspective, Pancasila is not merely a normative ideology but serves as a political and legal paradigm that integrates the values of divinity, humanity, unity, democracy, and social justice into the practice of governance. According to Yusril, Indonesian democracy cannot be equated with Western liberalism, which emphasizes individual freedom; rather, it is a constitutional democracy grounded in the moral and spiritual foundations of Pancasila. The values of Pancasila position human rights in a balanced relationship between rights and responsibilities, as well as between individual and collective interests of the nation. Thus, democracy and human rights, in Yusril’s view, are integralistic—citizens’ freedoms are directed toward realizing social j  ustice and order in national life. This article aims to examine Yusril Ihza Mahendra’s thoughts on the relationship between Pancasila, democracy, and human rights, and their relevance within the context of Indonesia’s contemporary constitutional system.

Global economic developments show the acceleration of the adoption of circular business models, where resource efficiency and waste reduction are the main focuses to answer sustainability demands and SDGs targets. Although this trend is strengthening globally, MSMEs, especially those based on family businesses, are still lagging behind in their implementation, even though digitalization is increasingly opening up opportunities for operational optimization and innovation. The urgency of this research arises from the need to understand how the digital mindset and transformation of family business management can accelerate the readiness of MSMEs in implementing circular business practices. The novelty of this research lies in the integration of the three strategic concepts into a single analytical framework through the Systematic Literature Review (SLR), a perspective that has rarely been combined in previous studies. With the SLR method based on the PRISMA protocol, this study shows that MSMEs already have a strong foundation in the digital mindset, including technology readiness, innovation orientation, and adaptation of digital business models. Family business values have also been proven to support business continuity through knowledge transfer and long-term investment. However, the implementation of circular business practices is still weak, especially in resource cycle management, sustainable product design, and environmental impact measurement. The implication is that the synergy of digital mindset and family business governance can strengthen the transition of MSMEs to a circular economy that directly supports the achievement of the SDGs, especially in the areas of sustainable consumption-production and industrial innovation.

The community service program in Purworejo Village, Sragi District, Pekalongan Regency, was implemented to enhance the capacity of local MSME actors in utilizing digital technology as a modern marketing tool. The program adopted a participatory approach involving youth organizations, business actors, village authorities, and the implementation team in every stage of the activity. Assistance included field observation, data collection, content development training, and the creation of a dedicated MSME website as a shared promotional platform. The results indicate significant social changes within the community, including improved digital literacy, stronger awareness of the importance of technology-based marketing, the emergence of local youth as digital facilitators, and the development of collaborative working patterns in managing digital media. These findings reinforce that participatory-based mentoring can strengthen community capacity in adopting technology, consistent with theoretical perspectives that position the community as key agents of local development. Therefore, the program not only produced a functional digital product in the form of an MSME website but also laid the foundation for a more adaptive, competitive, and sustainable village economic ecosystem..

This study examines the inconsistency between the messages and behaviors of online preachers from Generation Z within the perspective of Islamic education. In the digital era, social media platforms such as TikTok, YouTube, and Instagram have become primary spaces for modern da’wah that are interactive and appealing to younger audiences. However, this advancement also presents significant challenges, particularly the dissonance between the Islamic values conveyed and the preacher’s actual behavior in the public sphere. This research employs a library research method by analyzing theories of communication, digital media, and Islamic education. The findings indicate that the main factors contributing to this inconsistency include algorithmic pressure from social media, commercialization of da’wah, lack of religious mentorship, and the digital culture of Gen Z that prioritizes popularity. From the standpoint of Islamic education, this phenomenon underscores the importance of integrating digital literacy, online preaching ethics, and character formation into both formal and non-formal educational curricula. Therefore, this study recommends strengthening the role of Islamic educational institutions in guiding young preachers so that digital da’wah remains ethical, educational, and truly reflective of authentic Islamic moral and spiritual values.

This study is motivated by the emergence of public controversy surrounding the alleged sexual harassment case involving the preacher Gus Elham, which has sparked widespread debate about ethical boundaries in da’wah activities. This phenomenon reflects a moral and social crisis in contemporary da’wah practices, particularly in relation to power relations, child protection, and the moral responsibility of religious figures as public role models. This study aims to analyze violations of da’wah ethics in this case from moral and social perspectives, as well as to identify its impact on public trust in preachers and religious institutions. The method used is a descriptive qualitative approach through the analysis of online news, public statements, social media posts, interview recordings, and da’wah-related content associated with the case. The findings indicate that the actions in question not only violated norms of decency but also revealed a failure to understand principles of child protection and ethics of da’wah based on akhlakul karimah. Socially, the case demonstrates a moral crisis affecting religious authority and an increase in public skepticism toward religious figures. The implications of this study emphasize the importance of formulating stricter da’wah codes of ethics, strengthening ethical literacy among preachers, and integrating child protection values into da’wah practice to prevent similar cases from recurring.

This research is motivated by the high risk of fatigue experienced by ship crews during voyages, which directly affects occupational safety and mental well-being. Fatigue arises from long working hours, inadequate rest time, heavy workloads, and extreme environmental conditions such as high temperatures, engine noise, and vessel vibrations. On the MT. Sultan Mahmud Badaruddin II, the problem becomes more complex due to the tight work rhythm, short berthing periods, and fast, repetitive loading–unloading activities. Harsh weather conditions, short but intensive sailing distances, and limited relaxation facilities make the crew increasingly vulnerable to both physical and mental fatigue. In addition, a work culture that tends to be authoritarian and lacks communication exacerbates psychological pressure, especially when crew members find it difficult to report their fatigue to superiors. This study uses a qualitative method through direct observation and interviews with all crew members in the deck and engine departments. The aim is to analyze the influence of the work environment and work culture on fatigue levels onboard. The results show that environmental factors such as high temperatures, narrow workspaces, and vessel instability significantly affect physical fatigue. Meanwhile, mental fatigue is triggered by ineffective communication, hierarchical pressure, and an unsupportive work culture. These findings align with the perspectives of Mathis and Jackson and comply with the provisions of the STCW 2010 and MLC 2006, which emphasize the importance of regulating working hours and fatigue management. Overall, optimizing rest hours, improving the work environment, and reforming organizational culture are required to reduce fatigue risks.

The mentoring program was implemented to address issues related to the low practice of financial recordkeeping and the suboptimal utilization of digital marketing among Aisyah Laundry MSMEs in Dusun Gatak. The objective of this activity was to implement a simple financial recording system, build a basic understanding of the separation between personal and business finances, and introduce digital marketing strategies aimed at enhancing business management effectiveness. The methods employed included a participatory approach through initial condition observation, socialization of the benefits of recordkeeping, training in the use of simple bookkeeping formats, digital content training, and outcome evaluation. The results demonstrated a significant improvement in the regularity of daily transaction recording, administrative skills, and the establishment of a more systematic financial management pattern. In the marketing aspect, activation of the business’s Instagram account contributed to expanded service information outreach, increased customer interest, and a shift in the business owner's perspective regarding the importance of digital media. These findings affirm that hands-on mentoring is effective in improving financial and digital literacy among MSMEs and in encouraging sustainable changes in business behavior.

The development of digital technology has greatly influenced consumer behavior, particularly among Generation Z, who are dominant in Indonesia's hijab fashion market. This shift requires businesses to adapt their strategies to meet the dynamic, trend-driven, and digitally-savvy preferences of young consumers. This study examines the business development strategy of Leenavie.id, a hijab brand, and the challenges it faces in targeting Generation Z. Using a qualitative approach with case study methodology, in-depth interviews with business owners were conducted to gain insights into the business development process. The findings show that Leenavie.id focuses on product innovation, competitive pricing, social media as a primary distribution and promotion channel, and leveraging e-WOM for brand awareness and emotional connections with consumers. Success indicators include a high repeat order rate, positive market response, and external collaboration offers. However, challenges such as limited capital, small production capacity, and underutilization of the marketplace hinder scalability. The study suggests that enhancing digital adaptation, strengthening operational capacity, and fostering strategic collaborations are key to improving the competitiveness and sustainability of local hijab businesses. Future research should include consumer perspectives for a more comprehensive understanding of customer behavior and loyalty.

This research explores the use of person deixis in the Balinese language, with a particular focus on the honorific system as a form of social interaction. Person deixis not only reflects the relationship between the speaker and the interlocutor but also serves as a key mechanism for expressing social status, age, and emotional closeness. This research addresses the question: Does the choice of deictic forms involve specific cognitive processes, such as the assessment of social status, politeness, and situational context?  Beside that, this research also discuss what factors most influence the choice of personal pronouns used in dialogue? Employing a descriptive-qualitative approach and analyzing data from Balinese narrative texts, this article examines how the selection of deictic expressions engages complex cognitive mechanisms. The findings reveal that the use of honorifics is not merely a linguistic practice but also influences speakers’ patterns of thought in interpreting and evaluating social relationships. These results support the notion that language and thought are closely interconnected, and that the structure of the Balinese language cultivates a high degree of social sensitivity in its speakers from an early age.

The rapid digital transformation occurring in the field of education, particularly through the integration of artificial intelligence (AI), has created new opportunities for improving learning efficiency, personalizing instruction, and supporting educators’ workloads. However, these advancements also bring forth significant philosophical challenges, especially the potential for dehumanization within the educational process. This article examines how technology influences the fundamental human dimensions of learning and how the concept of humanization can serve as an ethical framework for designing and implementing educational technologies. AI-based digital learning environments often position learners as data objects, reducing the dialogical, empathetic, and relational aspects that are fundamental to humanistic education. Drawing on philosophical perspectives from existentialism and humanism, this study evaluates the potential threats to student autonomy, critical thinking, and character formation. Furthermore, it explores how the human–technology relationship can be ethically framed through the theory of technological mediation and Paulo Freire’s notion of liberatory education. The analysis indicates that technology can be humanized by emphasizing meaningful interaction, ensuring algorithmic transparency, and strengthening the role of teachers as mediators of values and empathy. Ultimately, the article argues that the benefits of AI in education can only be fully realized when technological development and implementation are guided by an ethical orientation that places human beings at the center. This study contributes to ongoing discussions on the role of technology in education and provides a critical perspective aimed at minimizing the risk of dehumanization in an era increasingly shaped by AI-driven digital learning.

Animated cartoons transcend mere entertainment, offering a rich linguistic landscape that mirrors real-world interactions. This study investigates the pragmatics of directive speech acts, focusing on command strategies in Hey Arnold!, a series celebrated for its realistic portrayal of childhood social dynamics. The episode "Full Moon" serves as a case study, capturing relatable scenarios of peer influence, authority, and moral dilemmas frequently encountered in communities. Using frameworks from Leech (1983), Brown and Levinson (1987), and Blum-Kulka (1987), commands are categorised into direct, indirect, politeness-enhanced, and justification-driven forms. Results reveal that institutional figures employ bald-on-record commands to assert dominance, while peer interactions favour indirect and mitigated directives. Justification-based strategies emerge as tools for subtle persuasion, reinforcing Blum-Kulka’s claim that rationalisation fosters compliance. This research underscores that animated cartoons are not simplistic; they act as linguistic laboratories reflecting real-world discourse. By decoding how commands function in fictional dialogue, we gain deeper insights into the nuanced mechanics of directive speech act strategies in everyday communication. Hey Arnold! exemplifies how language shapes social hierarchies and power dynamics, offering valuable perspectives on the interplay between speech acts and social behaviour.

This study aims to analyze Article 445 paragraph (1) of the Indonesian Criminal Code (KUHP) Number 1 of 2023, which regulates the criminal act of eloping with a young woman. The provision is considered to be in tension with the social and cultural realities of Indonesian society, particularly the people of Lombok who practice the merariq tradition. Merariq is an ancestral customary practice within marriage rituals involving the consensual elopement of the prospective bride as an integral part of the marriage process. This research uses Lawrence M. Friedman’s legal system theory, which examines three main components of law: (1) the substance of law—normative provisions contained in legislation; (2) the structure of law institutions and law enforcement agencies; and (3) the legal culture values, attitudes, and behavior of society toward law. This study is a normative legal research that treats law as norms, principles, doctrines, and rules. The primary legal material is Article 445 paragraph (1) of the Indonesian Criminal Code. The findings indicate that, from the perspective of legal substance, the article remains ambiguous. Its formulation potentially conflicts with Indonesia’s legal culture, which in practice prioritizes familial and traditional mechanisms for resolving private conflicts. Based on these findings, this study recommends a reformulation of the legal substance to make it more responsive to the socio-cultural context. The reformulation should be grounded in the principles of ultimum remedium and restorative justice, providing space for customary law and local culture as legitimate mechanisms to resolve private disputes. This approach is expected to reduce the disproportionate use of imprisonment and position criminal sanctions as a last resort in law enforcement.

This study aims to describe the use of the innovative Periscope Grid media based on hybrid learning in two-dimensional drawing lessons for elementary students. The media was designed to help students understand perspective and proportion concepts by combining a manual transparent grid frame with digital features accessed through QR codes linked to tutorial videos, artwork galleries, and reflective learning materials. The research employed a descriptive qualitative approach involving fourth-grade elementary students. Data were collected through classroom observations, interviews with teachers and students, and documentation of students’ artwork. The data were analyzed interactively using reduction, presentation, and conclusion drawing stages. The findings reveal that the Periscope Grid effectively enhances students’ ability to observe, replicate, and draw proportional two-dimensional objects while promoting collaboration through digital gallery activities. Moreover, the media helps teachers explain perspective concepts more easily and fosters students’ active participation. It can be concluded that Periscope Grid serves as an effective, engaging, and integrative learning medium suitable for 21st-century visual art education in elementary schools.

The development of information and communication technology in the 21st century has driven a major transformation in the world of education, including in Islamic Religious Education (PAI). The learning process is no longer limited to conventional classrooms but has shifted to interactive and dynamic digital spaces. This study aims to analyze the role of technology in PAI learning innovation by reviewing its effectiveness, challenges, and implementation strategies from a pedagogical and theological perspective. Through a library research approach with content analysis of scientific literature, this study found that the use of digital technologies such as e-learning platforms, social media, and Islamic applications has the potential to strengthen the internalization of Islamic values ​​in a contextual and engaging manner for the digital native generation. However, the application of technology in PAI still faces various obstacles, such as disparities in access, low teacher digital literacy, and the threat of religious disinformation in cyberspace. Therefore, technology integration must be accompanied by strengthening digital ethics and the principles of maqāṣid al-syarī'ah to prevent the erosion of the spiritual value of Islamic education. The study's findings demonstrate that effective Islamic Religious Education (PAI) learning innovations focus not only on the use of digital media but also on character development and noble morals through holistic, creative, and humanistic learning designs. This research contributes to the formulation of a new paradigm for Islamic education that integrates technology and spirituality as a means of developing a generation of Muslims who are morally upright, critical, and adaptable to the challenges of the digital era.

This study, titled “Happiness According to Hamka and Its Relevance to Efforts to Overcome Mental Distress,” is motivated by the increasing mental strain experienced by modern society, which is reflected in rising levels of stress, anxiety, loss of life meaning, and various forms of depression. These symptoms indicate a deeper spiritual and emotional imbalance that cannot be resolved solely through clinical approaches, but requires insights from philosophical and religious thought. The purpose of this research is to reexamine Hamka’s concept of happiness and identify its relevance in supporting efforts to reduce mental distress in contemporary life. Using a qualitative-descriptive method with a library research approach, this study reviews Hamka’s key writings such as Tasawuf Modern, Falsafah Hidup, and Lembaga Budi alongside literature on psychology and mental health. Through a hermeneutic-philosophical analysis, the study finds that Hamka defines happiness as inner tranquility rooted in faith, sincerity, and spiritual connection with God, rather than material satisfaction or outward pleasures. He emphasizes that true happiness is achieved when intellect, emotion, and faith interact harmoniously, allowing individuals to manage desires, accept destiny, and uphold moral awareness. This perspective is highly relevant for addressing mental distress today, as Hamka highlights the importance of spiritual strengthening and purification of the soul as forms of internal healing capable of fostering resilience and emotional stability.

The era of automation has brought profound changes to the educational landscape through the integration of intelligent technologies, artificial intelligence, and digital systems that increasingly shape learning processes. This transformation not only affects the interaction patterns between educators and learners but also shifts foundational educational values and introduces significant ethical challenges. In the context of Islamic education, these changes require a reformulation of relevant educational values to preserve learners’ moral and spiritual integrity. This study aims to analyze Islamic educational values in the age of automation and examine their ethical implications for strengthening character education. Through a comprehensive literature-based approach, the study finds that values such as amanah (trustworthiness), adl (justice), ihsan (excellence), mas’uliyyah (accountability), and mujahadah (perseverance) serve as essential instruments in building learners’ character so they can use technology wisely and responsibly. Furthermore, the study emphasizes that automation demands the integration of digital literacy and Islamic moral literacy to prevent dehumanization, digital plagiarism, technology dependence, and the decline of spiritual awareness. The findings indicate that character education grounded in Islamic values provides a strong ethical framework for addressing emerging moral risks in the digital era. Therefore, curriculum reconstruction, strengthening the role of educators as “digital murrabbi,” and the proportional use of technology aligned with maqāṣid al-syarī‘ah are required. This research contributes by offering a comprehensive Islamic ethical perspective as a foundational framework for the development of character education amid the rapid and inevitable acceleration of automation.

This research is based on the awareness that music functions both as an artistic expression and as a cosmological representation embedded within the cultural structures of traditional societies. The Siwaluh Jabu traditional house in Lingga Village, North Sumatra, was selected as the object of study to examine the relationship between music and the cosmological views of the Karo people. The purpose of this study is to reveal the meaning of music within cultural practices and rituals carried out in the Siwaluh Jabu House, as well as to explore musical elements that reflect the continuity between humans, ancestors, and the universe. This research employs a qualitative approach, with data collected through literature review, participatory observation, and interviews with traditional leaders and local artists. The data analysis was conducted through data reduction, classification, data presentation, and drawing of conclusion. The results of the study show that music both the vocal mantra “ole…ah…ole” and the Gendang Lima Sendalanen ensemble contains symbolic values that interpret wood as a natural element, sustain social connections between groups, and reinforce the social system embedded in the spatial organization of the Siwaluh Jabu traditional house. Music serves as a medium of spiritual and cultural communication that unites the physical and metaphysical dimensions of life. The implications of this research enrich the perspective of music culture and emphasize the importance of preserving traditional music as a local knowledge system integrated with the cosmology of the Karo people.

This study aims to examine the level of mastery and application of Pancasila values as the state's philosophical foundation (Philosofische Grondslag) among Indonesian students, particularly in facing the currents of globalization and information disruption in the digital era. From a legal perspective, Pancasila holds the position of the state's fundamental norm (Staatsfundamentalnorm) which serves as the basis for the entire Indonesian legal system (Grundnorm), while also functioning as the nation's unifying bond and national worldview (Weltanschauung). The research employed a quantitative descriptive method with an incidental sampling technique involving 10 students as respondents. The data collection tool was a closed questionnaire using a Likert scale with four response options, evaluating four dimensions: (1) mastery of the five Sila principles, (2) understanding of Pancasila as the state foundation, (3) historical knowledge of the Pancasila formulation, and (4) practice of Pancasila values in daily activities. The findings indicate a very adequate level of understanding among respondents regarding Pancasila's position as the state foundation (93.3% Strongly Agree) and the urgency of understanding Pancasila for all Indonesian people (93.3% Strongly Agree). The majority of respondents felt capable of describing the five Sila principles (73.3% Strongly Agree) and understood Pancasila's function in maintaining national unity. The implementation of Pancasila values in daily behavior, such as tolerant attitudes and the spirit of gotong royong (mutual cooperation), showed a high level of affirmation (an accumulation of 86.6% Agree and Strongly Agree). Nevertheless, a gap in understanding was identified in the dimension of the history of Pancasila's formulation, with 20% of respondents giving a neutral response. Educational institutions were deemed to have contributed effectively (a total of 93.3% Agree and Strongly Agree) in promoting the internalization of these values.Comprehensively, the level of student understanding of Pancasila as the state foundation is categorized as satisfactory. This study suggests strengthening the learning material regarding the historical process of Pancasila's ratification and innovation in teaching methods that are more contextual, creative, and applicable (educational, recreational, reflective, and futuristic) to ensure the comprehensive internalization of Pancasila values—covering cognitive, affective, and psychomotor aspects—as a pillar of national ideological resilience in facing future challenges.

This community engagement program aims to analyze and strengthen institutional synergy among the Special Crimes Division, the Civil and Administrative Affairs Division, and the Intelligence Division of the Palangka Raya District Prosecutor’s Office through a community-organizing framework and participatory collaboration. The initiative stems from a strategic need to optimize coordination, enhance the effectiveness of law enforcement, and foster the development of an integrated work pattern that is responsive to the complexities of contemporary legal issues. Using the participatory action research (PAR) method, the program was implemented through participatory assessments, thematic discussions, field observations, case simulations, and the strengthening of legal administration, all of which collectively contributed to substantial improvements in analytical capacity, professionalism, and cross-divisional communication patterns. The findings indicate that synergy across divisions not only enhances the technical efficiency of case handling but also generates institutional social change through the establishment of new work routines, the emergence of local leaders, and the strengthening of internal social capital. Theoretically, these outcomes reinforce perspectives from collaborative governance, organizational learning, and institutional change, which emphasize that institutional transformation can only be achieved through functional integration, knowledge exchange, and the cultivation of a collaborative institutional culture. This program recommends the institutionalization of coordination procedures, the utilization of information technology as a tool for data integration, and the implementation of continuous synergistic training to sustain the changes achieved. Consequently, this engagement contributes both empirically and conceptually to the development of an adaptive, integrated law enforcement model aimed at improving the quality of public service delivery.

This community engagement program aims to analyze and strengthen institutional synergy among the Special Crimes Division, the Civil and Administrative Affairs Division, and the Intelligence Division of the Palangka Raya District Prosecutor’s Office through a community-organizing framework and participatory collaboration. The initiative stems from a strategic need to optimize coordination, enhance the effectiveness of law enforcement, and foster the development of an integrated work pattern that is responsive to the complexities of contemporary legal issues. Using the participatory action research (PAR) method, the program was implemented through participatory assessments, thematic discussions, field observations, case simulations, and the strengthening of legal administration, all of which collectively contributed to substantial improvements in analytical capacity, professionalism, and cross-divisional communication patterns. The findings indicate that synergy across divisions not only enhances the technical efficiency of case handling but also generates institutional social change through the establishment of new work routines, the emergence of local leaders, and the strengthening of internal social capital. Theoretically, these outcomes reinforce perspectives from collaborative governance, organizational learning, and institutional change, which emphasize that institutional transformation can only be achieved through functional integration, knowledge exchange, and the cultivation of a collaborative institutional culture. This program recommends the institutionalization of coordination procedures, the utilization of information technology as a tool for data integration, and the implementation of continuous synergistic training to sustain the changes achieved. Consequently, this engagement contributes both empirically and conceptually to the development of an adaptive, integrated law enforcement model aimed at improving the quality of public service delivery.