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This study aims to analyze the winning strategy of the candidate pair Ratu Wulla and Angga Kaka in the 2024 Regional Head Election (Pilkada) of Sumba Barat Daya Regency. The main focus of this research is how the Ratu-Angga pair gained public support, particularly after Ratu Wulla's controversial decision to resign from her seat in the House of Representatives (DPR RI) to run for Regent. This research employs a descriptive qualitative approach, with data collected through in-depth interviews, observations, and documentation.The primary theoretical framework used is Adman Nursal’s 3P political marketing strategy, which includes Push Marketing, Pull Marketing, and Pass Marketing. The findings show that Push Marketing, through face-to-face campaigns and social activities, succeeded in building emotional ties with the community. Pull Marketing effectively utilized social media to reach younger voters. Meanwhile, Pass Marketing was carried out by involving traditional leaders, religious figures, women, and youth who hold strong influence in society. These three strategies were applied synergistically and proved effective in transforming negative public perception of Ratu Wulla resignation into significant political support.The victory of the Ratu-Angga pair, with 49.03% of the valid votes, indicates the success of an inclusive, adaptive, and locally responsive political communication strategy. This research contributes significantly to the understanding of voter behavior dynamics and campaign strategies in the context of local politics in Indonesia.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The creation of Family Cards for couples resulting from serial marriages is an administrative policy of the government, but this policy raises legal problems. This is because serial marriages are still not officially recognized according to Law Number 1 of 1974 concerning Marriage. This policy is considered not to provide complete legal protection and has the potential to weaken the principle of legality in the Indonesian marriage legal system. This study aims to analyze the background of serial marriages, analyze the policies of the Dukcapil government in providing legal protection for serial marriages, and analyze the policy of issuing family cards for serial marriage couples. The type of research used is normative legal research using legislative, conceptual, and case study approaches. Data is collected through literature research and compiled qualitatively. The results of the study show that serial marriage occurs due to economic, religious, cultural, social, and lack of legal understanding. Many people choose it because it is considered practical, cheap, and religiously legal, even though it is not recognized by the state. Dukcapil can indeed issue Family Cards for serial couples for administrative needs, but that does not make the marriage legally valid. As a result, legal protections for wives and children remain weak, especially related to inheritance, alimony, child recognition, and civil disputes.  The Marriage Law requires registration for marriage to be legal, so the issuance of family cards for serial couples has the potential to cause multiple interpretations and conflicts of legal norms. The suggestions of this research are to improve legal education, simplify marriage registration, strengthen the role of religious/traditional leaders, and expand isbat nikah so that the family rights of serial couples are legally protected.  

Pematang Johar Village is a village in Labuhan Deli District, Deli Serdang Regency, which has great potential in the social, religious, and economic fields of the community. This study aims to describe the socio-religious conditions and the role of the community in maintaining local religious and cultural values ​​​​amidst the flow of modernization. The research method used is the Participatory Action Research (PAR) method. Where researchers together with the community actively plan and implement the programs carried out. This village is the location of the Community Service Program (KKN) by Uinsu students, who carry out various programs to address social, economic, and educational challenges in the village. The KKN programs implemented include mutual cooperation, religious moderation with socialization of increasing religious values. Empowerment of digital-based MSMEs to increase the marketing of Johar Clean dishwashing soap products. Anti-bullying workshops, legal protection and business in Islam at local elementary schools. In addition, the KKN program also seeks to increase interest in education in the village by holding private tutoring, regular Quranic recitations, and teaching activities at schools.

Complementary therapy is increasingly receiving attention as an alternative approach in supporting the healing process and improving the quality of life of the community. One of the therapies that is popular among the people is cupping, which is known as a traditional method with a spiritual basis and extensive health benefits. This community service activity aims to introduce cupping therapy and increase public understanding of the basic principles, benefits, and safety aspects in practice. The activity will be carried out in August 2025 by directly involving the community through the method of health education lectures and case discussions in the field. The counseling material includes the history of cupping, medical indications, implementation procedures, and the importance of maintaining the cleanliness of the device and the therapeutic environment. People's motivations in choosing complementary therapy, especially cupping include affordable cost factors, therapist friendliness, family support, religious beliefs, and belief in the effectiveness of natural remedies. The results showed a significant increase in the knowledge and awareness of the community, especially students, regarding cupping therapy as part of a safe and beneficial complementary approach. The conclusion of this activity emphasizes that education about complementary therapies, especially cupping, can be an effective strategy in expanding public health insights and encouraging the wise and responsible use of traditional therapies.

The problem of Out-of-School Children (OSC) in Lebak Village, Grabag Subdistrict, Magelang Regency, represents a complex educational issue that requires appropriate handling strategies. This study aims to analyze the factors influencing the high number of OSC while evaluating the strategies implemented by Universitas Tidar students through the Community Service Program (KKN) in addressing this challenge. The findings reveal three main causes of OSC: zoning, learning motivation, and local culture. The zoning factor is related to limited access to public schools due to distance, while low learning motivation emerges from the lack of family support. Cultural factors are reflected in parents’ tendency to prioritize religious education in traditional Islamic boarding schools that do not follow a formal curriculum, which results in children not receiving general education diplomas. The strategies applied by KKN students included socialization about the importance of education to both students and parents, installing learning schedule banners to build study discipline, and providing direct mentoring for children at risk of becoming OSC. This approach highlights the importance of collaboration among families, schools, communities, and the government in creating a supportive environment for children’s education. The outcomes of the program show an increase in community awareness regarding the importance of formal education and the emergence of renewed motivation among children to continue schooling. Thus, it can be concluded that the KKN strategies contributed positively to reducing the number of OSC and can serve as a sustainable model of community empowerment in the field of education.

Modern Islamic boarding schools not only focus on religious education, but are also required to improve the academic quality of students, including in mathematics subjects which are often challenging due to differences in students' learning styles, motivations, and abilities. This study aims to design and implement a Decision Support Sistem (DSS) based on the VIKOR method to analyze students' mathematical understanding and provide recommendations for more adaptive learning strategies. The study uses a descriptive quantitative approach with data obtained through documentation of students' grades, as well as interviews with mathematics teachers. The VIKOR method is used to evaluate students' understanding based on five main criteria, namely exam scores, report card scores, attendance, attitudes and behavior, and skills, through a process of normalization, weighting, calculation of S, R, and Q scores, and ranking students. The results show that there are five students with the lowest level of mathematical understanding, namely A11, A4, A17, A1, and A12, who have the lowest VIKOR index scores. This low level of understanding is influenced by factors such as learning attitudes, attendance, report card scores, and skills, so they require further attention and guidance from teachers. The application of the VIKOR method in SPK has proven effective in optimizing the analysis of students' mathematics achievements and providing recommendations for more targeted personal learning strategies, thereby helping to improve the quality of education and maximize students' academic potential.

This article discusses the strategic role of general moderation of Generation Z in supporting the vision of "Golden Indonesia 2045", emphasizing the importance of religious moderation as the foundation of social stability, tolerance, and interfaith harmony. Generation Z, as a digital generation that grew up in the midst of globalization and technological disruption, has great potential in forming an inclusive and resilient society against the threat of radicalism and intolerance. This study uses a qualitative approach through a literature study to explore how Generation Z understands, evaluates, and internalizes moderate religious values in daily life. The results of the analysis show that religious and religious literacy is a crucial element in building balanced social and spiritual awareness among the younger generation. This article also identifies strategies that can be applied by Generation Z as a social fortress, including through strengthening the values of moderation in formal education, using social media wisely, and integrating the principle of moderation in public policy. The mainstreaming of religious moderation in various sectors of life is believed to be able to foster a tolerant, critical, and globally competitive generation. Thus, Generation Z is not only the successor of the nation, but also the main actor in realizing a just, harmonious, and civilized Indonesian society towards 2045.

This study aims to explore the ways in which Islamic Religious Education (PAI) influences the moral growth of Tamanayu 01 Elementary School pupils. Given the difficulties presented by the digital age and shifting societal norms, moral development has become an essential part of basic education. This study combined a case study methodology with a qualitative technique. Observation, in-depth interviews, and documentation with the administrator, parents, instructors, and children were used to collect the data. The findings demonstrated that Tamanayu 01 Elementary School's implementation of PAI was done in a comprehensive way by incorporating Islamic values into the curriculum, holding regular religious events like congregational prayer and sermons, and encouraging teacher cooperation to create a religious school culture. In addition to cognitive dimensions, learning also addressed pupils' emotive and psychomotor aspects. Significant supporting factors included the commitment of the principal and teachers, family and community support, and the availability of infrastructure. However, the process of moral formation also faced obstacles such as limited time for PAI learning, the negative influence of social media, the diversity of student backgrounds, and limited resources. According to the study's findings, PAI plays a strategic role in forming students' personalities through an all-encompassing, contextual, and cooperative approach. It is anticipated that other elementary schools will use these findings as a guide when creating character education programmes based on Islamic principles.

This article explores the spirituality of the bate symbol within the context of the blessing of Catholic church buildings in Tana Toraja as a concrete form of inculturation of the Christian faith into local culture. Originally, bate functioned as a religious symbol in traditional Toraja ceremonies for inaugurating tongkonan (ancestral houses). Over time, however, this symbol has been adopted and reinterpreted in Catholic liturgical celebrations, particularly during church blessing rituals. The study employs a qualitative method using a literature review and applies Paul Ricoeur’s hermeneutical framework, which consists of three stages: the world of the interpreter, the world of the text, and appropriation. The analysis reveals that bate can be understood as a cultural text rich in spiritual meaning. Traditionally, it symbolizes a connection between heaven and earth as well as cosmic power. Within the perspective of Christian inculturation, bate undergoes symbolic reinterpretation, representing values of faith such as the Trinity, the cross, the Eucharist, the Holy Scripture, and Jesus Christ as the mediator of salvation. The incorporation of bate in Catholic liturgy is not merely a cultural adaptation but a tangible manifestation of the encounter between faith and culture, achieved in a contextual and symbolic manner within Torajan society. This study affirms the significance of inculturation in proclaiming the Gospel in a way that is relevant and grounded, without compromising the core essence of Catholic faith. Furthermore, it recommends further research on other local symbols to enrich the dialogue between faith and culture in pastoral contexts.

Anomalous positioning is an abnormal position of the fetal vertex (with the small fontanelle as a marker) relative to the maternal pelvis. Oblique malposition is a cause of maternal mortality rate (MMR) of 3-10%. Obesity in pregnancy is a condition characterized by an imbalance between body weight and height. According to WHO data, the prevalence of obesity in 2021 was 340 million, with data in Central Java province reaching 6.62%. In Brebes Regency, the figure was 20.51% (2019). In the Bumiayu Community Health Center, data on obesity in pregnant women reached 63 in 2022. This study aims to provide comprehensive midwifery care for pregnant women, childbirth, postpartum, newborns, and family planning for Mrs. N, 23, with malposition and obesity. This study used a qualitative descriptive method with a comprehensive case study approach. Based on the comprehensive midwifery care provided to Mrs. N, 23, with malposition and obesity, the pregnancy outcome was found to be grade I. Her gestational age was not commensurate with her gestational age. Delivery was performed by vaginal delivery. No problems were found during newborn care up to 28 days. No problems were found during the postpartum period. Mrs. N chose intrauterine contraception (IUD) during pregnancy, but her husband did not allow it due to religious reasons. Appropriate midwifery care during pregnancy, childbirth, newborn care, postpartum care, and family planning is crucial for the health of both mother and baby. This allows early detection of risk factors, preventing potential complications, and reducing maternal and infant mortality.

Young generations in the digital era face serious challenges in maintaining their Islamic identity due to the rapid flow of globalization, the penetration of popular culture, and the influence of social media, which often contradict Islamic values. This condition has led some adolescents and youth to experience moral degradation, a decline in interest toward religious studies, and a tendency to be more attracted to instant entertainment content. Conventional religious studies that are monotonous are often less appealing to Millennials and Gen Z, thus requiring innovative models of religious education that are relevant, engaging, and suitable for the characteristics of the digital generation. This Community Service Program (KKN) carried the theme “Strengthening Islamic Character of Young Generations through Interactive Multimedia-Based Studies at the Youth, Sports, and Tourism Office of Central Lampung Regency.” The main objective was to improve the understanding, internalization, and practice of Islamic values through creative, participatory, and enjoyable approaches. The program was implemented over one month with eight face-to-face sessions. The methods included interactive lectures, motivational video screenings, Islamic animation, group discussions, digital quizzes, and the establishment of an online discussion group via WhatsApp to maintain continuity of learning. Evaluation was carried out through field observation, pre-test and post-test, as well as in-depth interviews with participants and partners. The results showed an increase in religious understanding from an average of 58% to 82%, with active participation reaching 87%. Moreover, a youth community named Forum Pemuda Islami Lampung Tengah (FOPILTENG) was established, which is committed to continuing monthly studies independently. Technical obstacles such as limited multimedia facilities were successfully overcome by facilitators’ creativity, including utilizing simple devices and free digital platforms. Overall, the interactive multimedia-based approach proved to be effective in enhancing learning motivation, strengthening Islamic character, and fostering togetherness among youth. This model has the potential to be replicated in other regions as a strategic effort to nurture a religious, well-characterized, and competitive young generation in facing global challenges.

This community service program aims to foster environmental awareness in students by training them to grow vegetables using egg shell waste. The activity was carried out at TPQ Sabilil Mustaqim, Metro City, as a response to the low ecological awareness among children and the underutilization of household organic waste. The method used includes initial observation, education based on Islamic values, and hands-on practice of planting vegetables using egg shells as media. The results show an improvement in students' understanding of the importance of environmental conservation, a positive attitude change such as avoiding littering, and the formation of a “Santri Planting Corner” as a sustainable ecological learning space. Additionally, this program successfully integrates Islamic values with environmental literacy through a simple yet effective practical approach. This approach not only builds ecological awareness in children from an early age but also offers a model that can be replicated in other religious educational institutions. The training has proven effective in connecting character education, environmental conservation, and community empowerment based on TPQ, contributing to the creation of a generation that is both environmentally conscious and morally upright.

Reproductive health is key to the continuity of human life from one generation to the next. Good reproductive health conditions in prospective brides and grooms (catin) will have an impact on the quality of future generations. Catin refers to men and women who do not yet have a legitimate bond under both religious and legal terms and are in the process of preparing for marriage. Prospective brides and grooms are the primary target for efforts to improve reproductive health during the preconception period. Therefore, catin need to prepare their reproductive health to ensure they can have quality generations after marriage. To address reproductive health issues in prospective brides and grooms, the Indonesian government has organized premarital courses aimed at preparing a healthy marital life and producing quality offspring. A total of 20 participants attended the premarital course. Premarital counseling is conducted to provide understanding and knowledge about reproductive health, focusing on prospective brides and grooms. Health professionals provide reproductive health education, conduct health checks, and administer TT immunization to the participants. This counseling is essential to ensure that prospective brides and grooms gain sufficient knowledge about reproductive health before marriage.

This paper is motivated by the condition of the Nurul Firdaus Mosque, which has long been neglected and has minimal religious activities other than Maghrib and Isha prayers. This phenomenon reflects the decline in the mosque's role as a center of worship and social and religious activities in the community. Mosques, which should be places for fostering the community, are instead only used to a limited extent, often even locked outside of Maghrib and Isha prayer times. This study aims to explore in depth the factors causing low congregation participation and find solutions in the form of innovative collaboration between mosque administrators and the younger generation, especially Generation Z, in managing the mosque in a modern and inclusive manner. The method used is a descriptive qualitative approach with data collection techniques through in-depth interviews and documentation. Informants in this study consisted of religious leaders, community leaders, mosque administrators, mosque youth, and the general public living around the research location. The research focuses on examining social dynamics, communication patterns, and forms of participation between groups involved in mosque management. Anthony Giddens' structuration theory is used as an analytical tool to understand the relationship between structures (rules, norms, and practices of mosque management) and agents (mosque administrators and youth) in shaping social change towards more open, adaptive, and responsive mosque management to the needs of the times. The results of the study indicate that the alienation of the congregation towards the mosque is influenced by the lack of innovation in religious activities, the absence of an accommodating approach to the younger generation, and weak communication and coordination within the mosque management body itself.

This study analyzes the symbolic meaning of the 2025 Easter Parade in Kupang City using a symbolic interactionist approach, with a central focus on the cross as a primary symbol. The cross is not only understood as a sacred religious emblem but also as a medium of social communication whose meaning is dynamically constructed through interactions between parade participants, spectators, and particularly the actors portraying the figure of Jesus. These social interactions allow for the reinterpretation of the symbol’s meaning based on cultural contexts and participants' experiences.The findings reveal that deviant behavior exhibited by some actors portraying Jesus created a dissonance between the ideal meaning of Christ’s suffering and the actual performance displayed during the parade. This mismatch caused cognitive dissonance among viewers and had the potential to distort the intended spiritual message of the symbol. The incident underscores the importance of actors' awareness of the sacred nature of the symbol and the necessity for responsible and contextually appropriate representations in public rituals.The study also emphasizes that religious symbols are fluid and do not possess fixed or absolute meanings. Instead, they are subject to redefinition based on individual and collective experiences, cultural backgrounds, and public perceptions. Within the context of the Easter Parade, the cross becomes a performative medium that reflects the values, beliefs, and social dynamics of the diverse society in Kupang. This research employs a mixed-methods approach by integrating both quantitative and qualitative data to provide a more comprehensive understanding. Quantitative data offers general insights into audience perceptions of the symbolic performance, while qualitative data explores deeper layers of symbolic meaning and the sociocultural implications that arise. Overall, this study contributes to the discourse on religion, symbolism, and public ritual by highlighting the importance of intentionality, appropriate representation, and cultural sensitivity in maintaining the sacredness of religious symbols in dynamic and pluralistic public spaces

Radicalism, extremism, and terrorism are serious challenges to the social, political, and security stability of the Republic of Indonesia. The role of various parties is needed to counteract the ideology that is destroying the nation. This article aims to elaborate on the contribution of Islamic boarding schools in countering radicalism, extremism, and terrorism. The article is a literature review from several library sources for inductive analysis. The results of the study show that Islamic boarding schools have an important role in countering radicalism through religious moderation education, strengthening social cohesion, roles in the national education system, and preventing the spread of radical ideology. Islamic boarding schools have a very strategic role in countering extremism through education, instilling the values ​​of moderation, social involvement, and developing digital literacy. Islamic boarding schools have an important role in countering terrorism through moderate religious education and instilling national values, understanding peaceful and inclusive Islam, and teaching the importance of tolerance and harmony between religious communities. With ongoing efforts and cooperation from various parties, Islamic boarding schools can continue to play an active role in maintaining the integrity of the nation. These roles confirm the role of Islamic boarding schools as the vanguard in maintaining the integrity of the nation and preventing the spread of radicalism, extremism and terrorism in Indonesia.

The waqf mushaf program in Garut Village, Kopo District, Serang Regency, Banten, was part of the Student Community Service (KKM) initiative aimed at supporting religious education in the area. This activity arose from the identified need for Qur’anic manuscripts in local institutions, which significantly limited the effectiveness of Qur’anic learning. The program involved several stages: preparation, identifying the needs of the community, fundraising, the distribution of mushaf to madrasahs and Qur’anic centers, and evaluation. A participatory approach was employed, where the community actively participated as both donors and beneficiaries. This approach not only facilitated the smooth execution of the program but also ensured a sense of ownership and responsibility among the local people. The program received strong support, with high levels of community participation in fundraising and distribution activities. The results showed a marked improvement in access to Qur’anic learning, as teachers and students now had better resources to facilitate their study of the Qur'an. The distribution of mushaf not only enhanced the quality of education but also fostered a greater awareness of waqf as an important Islamic social instrument. Through this initiative, the community gained a deeper understanding of the value of waqf in contributing to religious education and promoting social welfare

This research discusses the practice of religious moderation at SMPN 2 Ampek Nagari, a secondary school with Muslim students as the majority and non-Muslim students as the minority. The aim of the research is to describe social interactions between Muslim and non-Muslim students, analyze the role of teachers in instilling the value of religious moderation, and identify challenges that arise in the process. This research uses descriptive qualitative methods with data collection techniques in the form of observation, in-depth interviews and documentation. The research results show that social interactions between Muslim and non-Muslim students are harmonious, characterized by cooperation in academic and non-academic activities without discrimination. Teachers play an important role as facilitators, role models and mediators in instilling tolerant attitudes through religious learning, citizenship education and other school activities. However, challenges were also found in the form of negative stereotypes brought from the family environment, as well as feelings of awkwardness in dealing with differences in religious practices. These findings confirm that schools function as laboratories for religious moderation, but their success requires support from parents and the community. Thus, the experience of SMPN 2 Ampek Nagari can become a model for implementing inclusive religious moderation for other secondary schools in Indonesia.