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This Community Service Programme was implemented to address the issues faced by Bank Sampah Anggrek's partners in Bendogerit Village, Blitar City. The main problems faced by the partners included limited variety of recycled products, simple waste processing techniques, and ineffective marketing strategies. Activities include socialisation, strengthening local partnerships, recycling training, and digital marketing assistance. As a result, members of the Waste Bank were able to create three new products: plant pots made from orange peels, carnival costumes made from fabric and plastic waste, and ecobrick furniture, and establish collaborations with two local businesses. The constraints of the Community Service Programme activities included limited production facilities, inconsistent participant attendance, low digital literacy, and competition with traditional waste collectors. This programme demonstrates that a waste bank-based sociopreneurship model can have economic, social, and environmental impacts while supporting sustainable waste management strategies. The programme was also successful due to its participatory approach, which actively involved Anggrek Waste Bank members in every step. Participants not only gained new information, but also acquired practical skills that can be used in the processing and marketing of recycled goods. This community service programme greatly helps to raise awareness of the importance of community-based circular economy. While reducing negative impacts on the environment, the sociopreneurship model can boost the community's economy. Bank Sampah Anggrek has the potential to develop into a centre for sustainable waste management innovation at the neighbourhood level by strengthening local capacity and opening up opportunities for cross-sector collaboration.

This research is entitled Lopo as Symbol of Local Democracy in the Atoin Pah Meto indigenous Community” (Study of the Lopo Traditional House as a Symbol of Local Democracy in Saenam Village, Miomaffo Barat District, North Central Timor Regency). The main problem in this research is how Lopo as a symbol of local democracy in the lives of the Atoin Pah Meto indigenous community. The purpose of this research is to analyse and describe Lopo in the lives of the Atoin Pah Meto indigenous community. This research uses  qualitative methods. Data were collected through interviews, observations, and dokumentation with traditional leaders, religious leaders, village government officials, yo uth, womwn, and the community. Data analysis was conducted by systematically reviewing and interpreting field data. The finding reveal that lopo is not merely a place for storing harvests, but also serves as a central space for deliberation in resolving social, cultural, and political issues. It open structure without walls symblolizez valuesnof openness, equality, and participation. The local democratic values embodied in lopo include family values (mutual cooperation, solidarity, kinship), cultural values (traditional rituals, marriage, harvest celebrations), and political valuess (consensus, adherence to customary rules, and equality in decission making). Therefore, lopo is not only a cultural heritage but also a symbol of local democracy that strengthens the identity and social cohesion of the Atoin Pah Meto community.

This quasi-experimental study aims to find out if playing traditional games like asingasing and dende can help young children in group B at TK Kemala Bhayangkari 06 Tallo improve their gross motor skills. We are testing the traditional games to see if they make a difference, and the main thing being studied is how well the children develop their gross motor skills. The study included all the children in group B, which had a total of 38 students. The sample was divided into two groups: group B1, which played the dende game and had 20 children, and group B2, which played the asingasing game and had 18 children. The researchers collected data using a checklist to observe the children. They also analyzed the data using descriptive and inferential methods. Result showed that playing traditional games like asingasing and dende helped children's gross motor development. The assessment showed that children who played the traditional games had average scores in the developing category, which was expected, and children who played the dende game even reached the very well-developed category.

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.

The purpose of this study is to determine the factors that cause business actors (kiosks) to reject coins as a means of payment in sale and purchase transactions at Oeba Traditional Market, Fatubesi Urban Village, Kota Lama Subdistrict, Kupang City and the legal consequences of such rejection in terms of Law Number 7 of 2011 concerning Currency. The benefits of this research are to provide information and knowledge that enriches the study of law and as a consideration or input for the government and information for the community. This research is a type of empirical legal research. The results of this study show: (1) The factors causing business actors (kiosks) in Oeba Traditional Market to reject coins with denominations of Rp200.00 and Rp100.00 as a means of payment in sale and purchase  transactions are community perception factors, refund factors, and practicality factors. (2) The legal consequences of this rejection in terms of Law Number 7 of 2011 concerning Currency are that the sale and purchase agreement can be cancelled because there is no agreement between the parties and the business actor (kiosk) can be punished. The conclusions of this study are (1) The factors causing business actors (kiosks) in Oeba Traditional Market to reject coins with denominations of Rp200.00 and Rp100.00, namely the public perception factor, the refund factor, and the practicality factor. (2) The legal consequences of the rejection are that the sale and purchase agreement can be cancelled and the business actor (kiosk) can be punished. Suggestions from the author are, for the government, it is expected to be more aggressive in conducting socialisation about money and for business actors (kiosks) and the public are expected to treat money properly.

This study aims to examine Nurcholish Madjid’s ideas on the reconstruction of pesantren curricula in facing the challenges of modernity. As traditional Islamic educational institutions, pesantren are often criticized for focusing heavily on fiqh and linguistic sciences, while modern society requires the integration of general knowledge, technology, and life skills. Using a qualitative method with a library research approach, data were obtained from Nurcholish Madjid’s Bilik-Bilik Pesantren and related academic literature. The findings highlight three main issues in Cak Nur’s thought: (1) critique of the unbalanced traditional curriculum, (2) the gap between pesantren and the modern world, and (3) the need for reformulating a universal, rational, and inclusive Islamic weltanschauung. These ideas emphasize that pesantren curricula must balance tradition and modernity, strengthen faith and spirituality, while also fostering critical thinking, scientific literacy, and social ethics. The implication of this study suggests that integrative curricula are essential for pesantren to remain relevant in the era of globalization.

Pandemic-fueled global crises, geopolitical tensions, and supply chain halt have rendered a cry for resilient community-based economies. Traditional business models have proved to be weak, and context-sensitive and inclusive innovations are required. The purpose of this study is to investigate the ways in which community-based business model innovation contributes to economic resilience after crises through the identification of key features such as collective ownership, digital integration, diversification of distribution, community networks, and microfinance access. Convergent parallel mixed-method design was employed involving 300 community-based MSME respondents and 20 key informants. Surveys and interviews were employed to collect the primary data, while secondary data were obtained from national statistics, international organizations, and academic journals. By regression analysis, digital integration (β=0.352) and collective ownership (β=0.321) are significant factors in enhancing economic resilience, followed by diversification of distribution, social networking, and access to finance. The Resilience Capacity Score (RCS) further reveals that digitalization received the highest RCS, and microfinance access was lowest among the variables. Conceptually, this research takes the concept of community-based Business Model Innovation to the next level and practically recommends stronger digital infrastructure, available microfinance schemes, and capacity building at the community level.

Kramat Village, located in Tlanakan District, Pamekasan Regency, is a coastal area with abundant fisheries resources, one of which is fish paste (petis ikan), a long-standing local product. However, the processing businesses in this village still face challenges, particularly in terms of simple packaging and traditional marketing patterns, making it difficult to compete in modern markets. To address these issues, the Community Service Program (KKN) of Universitas Madura implemented training and mentoring focused on packaging innovation and the introduction of digital marketing strategies. The implementation methods included field observations, interviews with business actors, training to improve product quality, trial application of new packaging, and program evaluation. The results indicated significant improvements in product packaging quality, entrepreneurial skills in branding, and the utilization of social media as a promotional tool. A key achievement was the shift in entrepreneurs’ mindset from merely producing for local consumption to targeting broader markets. The program’s contribution lies in producing more competitive fish paste products, enhancing entrepreneurial literacy among the community, and strengthening the competitiveness of local MSMEs. Therefore, this KKN activity not only creates short-term impacts but also opens opportunities for sustainable community economic development.

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.

Learning Islamic Religious Education (PAI) for some students is so unpleasant that it affects their interest in learning. One of the factors is that PAI learning strategies are still traditional, PAI teachers' teaching abilities/competence are still lacking, and PAI learning management strategies are not optimal. Efforts to increase PAI learning activities, PAI learning achievement, and make PAI a subject that students are interested in, the alternative is to change PAI learning strategies from traditional to progressive PAI learning strategies.

This community engagement activity aims to introduce and promote Es Pisang Ijo, a traditional culinary delight from Makassar, to the mothers of Aisyiyah Ranting Suterejo in Surabaya. The program was implemented through the National KKN-Dik collaboration between Universitas Muhammadiyah Makassar and Universitas Muhammadiyah Surabaya. The method applied was a field study involving several stages—explanation, demonstration, and direct hands-on practice. The activity received a highly positive response, as participants were actively involved in every phase, showing enthusiasm and curiosity. The outcomes of this activity include improved culinary skills, strengthened cultural awareness, and the creation of new opportunities for micro-enterprise development rooted in traditional cuisine. Additionally, this program enhanced cross-cultural communication and strengthened social solidarity among Aisyiyah members. Es Pisang Ijo thus represents not only a dessert but also a symbol of togetherness, women’s empowerment, and cultural preservation. This initiative reaffirms Aisyiyah’s role as an empowered women’s community that contributes to economic independence and cultural resilience through traditional culinary innovation as a medium of empowerment and community development.

The advancement of information and communication technology has significantly transformed library management, shifting from print-based services to digital-based platforms. This transformation requires librarians to move beyond their traditional role as collection managers to become agents of innovation who connect community information needs with technological developments. This study aims to examine the contribution of librarians’ roles in fostering innovation using Soerjono Soekanto’s (2002) role theory, which encompasses three dimensions: normative, ideal, and actual. Employing a descriptive qualitative approach, data were collected through interviews, observations, and documentation, and analyzed using reduction, presentation, and conclusion drawing techniques. The findings indicate that librarians carry out normative roles through compliance with regulations, digitization standards, metadata, and copyright; ideal roles as digital transformation agents, local collection developers, information technology experts, and digital literacy educators; and actual roles through digitization practices, metadata input, user assistance, and SOP-based services. The results demonstrate that librarians play a strategic role in advancing digital collection development, both through professional compliance and through creative and adaptive engagement with technology. Consequently, librarians strengthen regional libraries as centers of literacy, cultural preservation, and trusted information in the digital era. The novelty of this research lies in integrating Soerjono Soekanto’s role theory into the context of digital library transformation, thereby offering a new analytical framework that positions librarians not merely as technical executors but as strategic actors in regional information service innovation.

The agricultural sector plays a crucial role in supporting the livelihoods and economic stability of Indonesian society, particularly within the Pademawu community. Indonesia’s vast agrarian landscape and strong reliance on agriculture have shaped various local traditions and cooperative systems among farmers. One such system is the muzara’ah agreement, a form of agricultural profit-sharing partnership between landowners and cultivators. This research focuses on the implementation of the Paron La’as agreement, a traditional form of muzara’ah practiced by the Pademawu community, which reflects both economic cooperation and Islamic legal principles. The study employs a qualitative approach using a field research design to collect descriptive data through interviews, observation, and documentation. The findings reveal that the Paron La’as system is conducted in accordance with the principles of Islamic law governing muzara’ah contracts, particularly in terms of fairness, mutual consent, and proportional profit distribution between landowners and farmers. Moreover, the study highlights how this cooperative practice not only strengthens economic ties within the community but also preserves local wisdom and social harmony. Therefore, the Paron La’as model demonstrates an effective integration of Islamic economic values with traditional agricultural systems, serving as a sustainable example of community-based agricultural cooperation in Indonesia.

Trigona sp. propolis simplicia is widely used by the community as a traditional medicine that has many benefits so that this propolis can treat sore throats, flu, and support the immune system. Propolis cultivation is increasingly developing, but there is no scientific data regarding the standardization of raw propolis simplicia. This study aims to determine the standard parameters of Trigona sp. propolis simplicia from Balikpapan. Specific parameters measured on Trigona sp. propolis simplicia include organoleptic tests, identification of chemical compounds, and tests of water-soluble and ethanol extract levels. Non-specific parameters include water content tests, total ash content tests, and acid-insoluble ash content tests. Trigona sp. propolis simplicia in organoleptic tests has a solid form, a distinctive aromatic odor, a blackish brown color, and a slightly bitter sour taste. Trigona sp. propolis simplicia was positively identified as containing compounds of the alkaloid, flavonoid, triterpenoid/steroid, and tannin groups, while saponins were identified negatively. Trigona sp propolis simplicia has ethanol and water soluble extract content values ​​of 10% ± 0.008 and 14.4% ± 0.003 respectively, the water content value obtained is 1.3% ± 0.002, the total ash content and acid insoluble ash content values ​​are 3.67% ± 0.008 and 1.5% ± 0.005 respectively.

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.

This research examines the phenomenon of Gado-Gado Boplo as a legendary eating place recognized by Kompas, Flokq, and Nibble articles. The research uses quantitative methods using questionnaires via Google Form and secondary data from the internet, journals and interviews. The sample used was 100 people who had eaten at Gado-Gado Boplo using a Likert scale. All questions were declared valid, with a calculated R value > R table, after which the data was evaluated using Cronbach's alpha for reliability and Pearson Correlation for validity. Apart from that, the Cronbach alpha data value > 0.6 shows its reliability. The data was then subjected to multiple regression analysis, classical assumption testing, and hypothesis testing (T and F tests). The Excellence variable (X3) has a partially significant influence on the Purchasing Decision variable (Y), but the Strength (X1) and Uniqueness variables (X2) do not have a partial influence on the Purchasing Decision variable (Y), according to the T test. Furthermore, jji F shows that variables X1, X2, and X3 all influence Y significantly at the same time. In conclusion, superiority has a favorable and large influence on purchasing choices, but strength and uniqueness only have a small influence. These three X factors all have a significant influence on purchasing choices (Y) at the same time.

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.

This study aims to develop an interactive mobile application-based learning media to introduce Devanagari Sanskrit script to Indonesian teenagers. The background of this research is the lack of communicative, contextual, and engaging learning media for the digital generation in learning traditional scripts. The development method uses the ADDIE model modified with a visual communication design approach and integration of local Balinese cultural values. The results show that this media successfully combines strong visual elements, interactive voice narratives, and Balinese cultural iconography in one mobile-friendly platform. Validation from design and cultural experts shows a very high level of feasibility, supported by positive responses from student users at the Dvipantara Samskrtam Foundation. This research makes a real contribution to the preservation of traditional scripts through a digital educational approach that is adaptive to the learning needs of today's teenagers. In addition, this research also opens opportunities for the development of similar learning media for other traditional scripts, thereby increasing awareness and understanding of Indonesia's rich culture among the younger generation. By integrating technology in learning, it is hoped that the preservation of Indonesian culture can go hand in hand with the progress of the times.

Bajakah tampala (Spatholobus littoralis Hassk.) is a medicinal plant that is traditionally used by the Dayak people to overcome various diseases, including indigestion such as diarrhea and dysentery. This plant is known to contain secondary metabolites, including flavonoids, tannins, saponins, alkaloids, and phenolics, which have the potential to have antibacterial activity. This study aims to evaluate the antibacterial activity of pulp extract of patchy bajakah with n-hexane solvent against Escherichia coli ATCC 25922. The extract was obtained through the maceration method and tested using the well diffusion method at concentrations of 10%, 20%, and 30%. The results showed a relatively low yield of the extract (0.10–0.14%) with a reddish-orange color. The inhibition zones formed ranged from 4.28–5.55 mm with significant differences between concentrations (p = 0.000), but the antibacterial activity was relatively low. These findings indicate that the active compounds of the patch stalk are likely to be more polar or semi-polar, so they are less optimally extracted using the nonpolar solvent n-hexane. Therefore, further research with different solvent variations, particularly those that are polar, is urgently needed to uncover the greater antibacterial potential of these plants.

The development of Micro, Small, and Medium Enterprises (MSMEs) is an essential strategy to improve the welfare of rural communities. Kalicinta Village has local potential in the form of the traditional food cilok, which can be developed into a productive and competitive business. This community engagement aims to analyze the role of cilok MSMEs in enhancing community welfare, identify challenges, and formulate strengthening strategies based on local potential. The method employed was Participatory Action Research (PAR), involving the community actively in problem identification, action planning, implementation, and evaluation. Data were collected through observation, interviews, and focus group discussions. The results show that cilok MSMEs contribute to increasing household income, absorbing local labor, and empowering women, while also strengthening social cohesion through values of togetherness. The main challenges include limited capital, market access, digital literacy, and managerial capacity. Interventions such as training, product innovation, digital marketing, and government support effectively enhance competitiveness. Through a participatory approach, cilok MSMEs have the potential to become a pillar of the village economy and a sustainable model of local empowerment.