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The Panji Story is one of the Intangible Cultural Heritage (ICH) that has historical, cultural, and local identity values, especially for the people of Kediri. However, currently, the community's understanding of the Panji Story tends to be limited and is often considered only as a romantic story, so that the historical and cultural values contained therein are not fully understood. This activity aims to strengthen the community's understanding of the Panji Story as a source of history and local cultural heritage through a national seminar. The activity was conducted in the form of a seminar involving presentations by expert speakers, interactive discussions, and question and answer sessions with participants from various backgrounds, such as students, the general public, and cultural activists. The results of the activity showed an increase in participants' understanding and awareness of the historical, cultural, and educational value of the Panji Story. Participants not only understood the diversity of versions of the Panji Story, but also began to view it as an important part of local cultural identity that needs to be preserved and sustained. This activity showed that national seminars can be an effective educational medium in building collective public awareness of the sustainable preservation of local history and culture.

This study examines the dynamics of Islamic civilization and cultural expressions in Southeast Asia through a comparative analysis of Muslim communities in Indonesia and Thailand. Southeast Asia represents a unique region where Islam has interacted with diverse local traditions, producing distinctive cultural forms and civilizational patterns. The research aims to explore how Islamic values, cultural traditions, and historical experiences shape the development of Muslim societies in both countries.Using a qualitative comparative approach, this study analyzes historical sources, academic literature, and socio-cultural practices within Muslim communities in Indonesia and Thailand. The research focuses on three main aspects: the historical development of Islam, the interaction between Islamic teachings and local cultures, and the role of cultural practices in shaping contemporary Muslim identity.  The findings reveal that Islamic civilization in Southeast Asia is characterized by adaptability, cultural negotiation, and pluralistic expressions. In Indonesia, Islamic cultural expressions tend to be more institutionalized and integrated within national cultural frameworks, while in Thailand, Muslim communities maintain strong cultural identities through local traditions and religious institutions despite existing within a predominantly Buddhist society.  This study contributes to the broader discourse on Islamic civilization by demonstrating that cultural diversity and local adaptation play significant roles in shaping Muslim societies in Southeast Asia. Understanding these dynamics provides deeper insight into the relationship between religion, culture, and civilization in pluralistic societies.

This study aims to analyze the manifestation of Indonesian unity values within the local wisdom of Kresnayana in Blitar Regency, particularly through the “Hasta Brata” performance. As a multicultural nation, Indonesia possesses diversity that represents both potential and challenge; therefore, strengthening unity values through various media, including local wisdom, is essential. This research adopts a qualitative approach with a phenomenological design to explore the experiences and involvement of cultural actors in the Kresnayana performance. Data were collected through in-depth interviews, documentation, and literature review using snowball sampling techniques, and were analyzed inductively through data reduction, triangulation, data display, and conclusion drawing. The findings indicate that Kresnayana, which originates from the reliefs of Penataran Temple, functions not only as a medium for cultural preservation but also as a means of educating unity values. In the “Hasta Brata” performance, the value of unity is reflected in the complementary relationship between Arjuna and Kresna; the value of togetherness is demonstrated through the cooperation between Anoman and Arjuna; the value of patriotism is evident in efforts to maintain world peace; and the value of Bhinneka Tunggal Ika is illustrated through the unity of characters from diverse backgrounds. Furthermore, the festival serves as a contextual learning medium in Pancasila and Civic Education (PPKn) and supports the strengthening of the Pancasila Student Profile. Thus, Kresnayana represents a concrete manifestation of the implementation of unity values in community life through a local cultural approach.

This community service program addresses the decline of local wisdom values of Siri’ na Pacce among younger generations due to modernization and foreign cultural influences. Siri’ na Pacce represents the cultural foundation of Makassar society, emphasizing self-esteem, honesty, and social solidarity, which are essential for maintaining social harmony. The program aims to identify youth understanding of these values, develop social education based on local wisdom, and enhance awareness and application in daily life. A participatory approach was applied, including initial observation, material development, interactive workshops, discussions, mentoring, and evaluation. The program involved 40 purposively selected youths from Bontomanai Village, Bungaya District, Gowa Regency, an agrarian community experiencing cultural shifts. The results indicate improved understanding of Siri’ na Pacce, increased critical awareness of globalization’s impact, and stronger internalization of cultural values in social interactions. Additionally, cultural preservation initiatives emerged through creative media. In conclusion, social education based on Siri’ na Pacce is effective in strengthening youth character rooted in cultural identity while mitigating negative effects of modernization. Continuous mentoring and integration of local values into formal and non-formal education are recommended.

Social media has brought significant changes in the way humans interact, construct meaning, and shape social identities. In Indonesia, TikTok is the most widely accessed social media platform, reaching 32% of users. TikTok is not only a medium of entertainment but also a space for the production and reproduction of values, tastes, and social standards. The TikTok algorithm presents personalized content according to user preferences, creating a continuous flow of information that is visually and repetitively consumed. From an anthropological perspective, this article aims to analyze how algorithms influence the formation of digital identity and generate new status symbols in virtual spaces. This research uses a qualitative approach with ethnographic methods and literature studies on TikTok usage practices. The results of the study show that indicators of popularity such as the number of views, followers, likes, and interaction rates become new forms of status symbols that represent users’ social influence in the digital world. From an anthropological perspective, TikTok can be understood as a new cultural space where algorithms act as structural agents that influence social practices, identity production, and symbolic hierarchies within digital society. This study emphasizes that algorithms function not only as technical technologies but also as cultural forces that shape how individuals understand themselves and their social positions within the social media ecosystem.

This study aims to examine the influence of local wisdom as a living law on personal data protection behavior, as well as assess the role of Islamic law ethics and digital literacy in the context of intimate digital crime in Indonesia. The background of this research is based on the increasing cases of misuse of personal data in the digital space that have not been fully responded to effectively through formal legal approaches. The method used a quantitative approach with a correlational explanatory design. Data were obtained through the distribution of a questionnaire based on the Likert scale to 150 respondents who were selected purposively, then analyzed using descriptive statistics, Pearson correlation, and simple linear regression. The results showed that local wisdom of alwasliyahan had a positive and significant influence on personal data protection behavior (β = 0.42; p < 0.05). Islamic legal ethics serve as a mediating variable that strengthens the relationship, while digital literacy provides a positive influence at a moderate level. These findings show that the internalization religious and cultural values plays an important role in shaping individual awareness and behavior in protecting personal data in the digital era. The conclusion of this study emphasizes that local wisdom can function effectively as a living law in supporting the protection of personal data. This research makes theoretical contribution the development of the study of Islamic law and the sociology of law, as well as practical implications for policy formulation that integrates formal regulations, cultural values, and digital literacy.

This study examines moke as a cultural instrument of reconciliation and identity within the community of Nawang Kewa Village, Sikka Regency. The research is grounded in the concern over the shifting meaning of moke due to modernization and globalization, which potentially weakens its cultural and social significance. The objective of this study is to analyze the social functions, symbolic meanings, and the role of moke as a reconciliation mechanism in resolving social conflicts. This research employs a qualitative approach with a descriptive-interpretative and ethnographic design. Data were collected through in-depth interviews, participatory observation, and documentation, involving traditional leaders, moke producers, and younger community members. The findings reveal that moke functions in three main dimensions: as a ritual-sacred symbol in traditional ceremonies, as a social-integrative medium that strengthens solidarity and communication, and as a socio-reconciliative instrument in conflict resolution through symbolic peace practices. Furthermore, the study identifies a shift in meaning among younger generations, where moke tends to be perceived more as a consumptive product rather than a cultural symbol. The implications of this research highlight the importance of preserving local cultural values through intergenerational transmission and strengthening customary institutions to maintain social cohesion and cultural identity.

The rapid advancement of digital technology has transformed educational practices while simultaneously posing challenges to the preservation of local cultural values. This study aims to develop and evaluate a digital ethnopedagogical reconstruction model that integrates local historical narratives of North Sumatra into the Merdeka Curriculum within the Primary School Teacher Education (PGSD) program. Employing a Research and Development (R&D) approach with the 4D model, this study utilized a mixed-methods design involving document analysis, interviews, observations, expert validation, and field trials. The findings reveal that local historical narratives—comprising folkloric legends, educational acculturation, and the heritage of local sultanates—possess strong ethnopedagogical potential when reconstructed through interactive digital media. Quantitative results demonstrate a significant 38% increase in students’ ethnopedagogical understanding, supported by high content validity (89%) and media feasibility (92%) scores. Qualitative findings further indicate enhanced cultural awareness, historical empathy, and learner engagement. The study concludes that the effectiveness of digital ethnopedagogical innovation is primarily determined by its pedagogical integration within the learner-centered framework of the Merdeka Curriculum. This research contributes a sustainable model for culturally grounded digital pedagogy in teacher education.

For criminal justice systems, the growing number of young people involved in drug-related crimes is a serious problem, especially when it comes to striking a balance between law enforcement and child protection and rehabilitation. By contrasting viewpoints from Islamic law and Indonesian positive law, this study investigates the use of restorative justice in the processing of adolescent drug cases in Tanjung Jabung Barat Regency, Jambi. The study used a qualitative socio-legal methodology that integrates normative legal analysis with empirical field data gathered via observations, interviews, and document analysis involving law enforcement personnel, rehabilitation facilities, families, and community people. The results show that diversionary measures required by Law No. 11 of 2012 regulating the Juvenile Criminal Justice System are the main means by which restorative justice is applied in juvenile drug cases. In order to guarantee that children are not subjected to punitive detention but rather have options for recovery and social reintegration, these systems prioritize mediation, rehabilitation, and community involvement. From the standpoint of Islamic law, restorative justice is consistent with fundamental tenets like tawbah (repentance), islah (reconciliation), and the protection of human welfare, all of which place an emphasis on moral reform and the preservation of children's dignity. These ideas support the adoption of restorative measures in the resolution of adolescent drug offenses in Tanjung Jabung Barat, a sociocultural setting where Malay-Islamic beliefs have a significant impact on community life. The report does, however, also point out a number of difficulties, such as the lack of rehabilitation facilities, the societal stigma associated with juvenile offenders, and the inconsistent use of diversion by law enforcement. The study comes to the conclusion that a framework for handling juvenile drug cases that prioritizes the rehabilitation and future well-being of children is both culturally sensitive and legally sound when restorative justice ideas are integrated with Islamic legal values and Indonesian statutory law.

This study examines the local culture of Nagari Gadut as preserved through the traditions of Manjapuik Batu and Manampuang. The main issue addressed in this research is the limited written documentation and academic studies on these traditions, which are predominantly transmitted orally and are vulnerable to changes in meaning over time. The purpose of this study is to describe the implementation, cultural meanings, and social functions of Manjapuik Batu and Manampuang within the community of Nagari Gadut. This research employs a qualitative approach, with data collected through literature review, direct observation, and in-depth interviews with traditional leaders and local community members. The data were analyzed using descriptive qualitative analysis to interpret the values and meanings of the traditions from the perspective of the supporting community. The findings indicate that the Manjapuik Batu tradition functions as a customary practice related to death rituals, emphasizing values of mutual cooperation, togetherness, and adherence to adat norms. Meanwhile, the Manampuang tradition reflects social solidarity, discipline, and principles of equality through the equal distribution of sacrificial meat to all participants. The study concludes that both traditions serve not only as local cultural heritage but also as value systems that shape the social character of the Nagari Gadut community and therefore need to be documented as part of cultural preservation efforts.

The creation of institutional signature music is typically understood as a technical compositional process intended to accompany a performance. This study aims to elucidate how the music of the Rene Hu dance is constructed as a medium for representing institutional identity through the integration of local wisdom and organizational values. Utilizing an artistic autoethnographic approach, this research positions the creative experience of the composer as a reflective data source analyzed through both thematic and conceptual lenses. The findings indicate that the composition of Rene Hu music emerges from the interaction of cultural, ecological, and institutional dimensions, all mediated by the composer’s reflection as a strategic agent. The integration of Sentani traditions, the soundscape of Mount Cycloop, and digital technology forms a sonoric identity that represents both cultural legitimacy and the vision of the Papua Province Language Center. This study formulates the Reflective Sonoric Cultural Strategy Model, which explains the mechanisms of identity negotiation within the composition of such signature music. The novelty of this research lies in its conceptualization of institutional music as an arena for identity negotiation analyzed through the composer’s creative journey. This research offers a conceptual framework applicable to the creation of similar representational musical works.

This study explores the lives of Rohingya women residing in the Minaraya refugee camp, Padang Tiji Subdistrict, Pidie Regency, Aceh, through the lens of the Gender Agency Theory and Resilience Theory. It aims to understand how these women negotiate their roles within a patriarchal social structure and develop resilience amid economic, social, and cultural constraints. The findings reveal that Rohingya women live under a deeply entrenched patriarchal system in which men dominate decision-making processes, while women are confined to domestic responsibilities. However, their compliance should not be interpreted as mere submission; rather, it reflects a form of piety-based agency, a conscious act grounded in religious and moral values to maintain dignity and family harmony. Within the domestic sphere, women play an essential role in managing aid funds, distributing food, and regulating household expenditures. These actions demonstrate adaptive capacity and subtle role negotiation within the limits of gender norms. Spirituality serves as a significant source of strength; religious activities such as Qur'an recitations and collective prayers function as coping mechanisms for dealing with trauma and uncertainty. Furthermore, support from humanitarian organizations helps meet basic needs. However, the core of their resilience stems from family solidarity and deeply held religious values. Rohingya women in Aceh display strength through faith, social adaptation, and resource management, positioning themselves as active agents in sustaining dignity and survival amid adversity.

The arrival of Rohingya refugees in Aceh has generated complex social responses among local communities, characterized by the coexistence of solidarity and resistance. This study examines how local communities negotiate humanitarian values, cultural norms, and structural pressures in responding to the presence of refugees. Using a qualitative approach, the research applies the analytical framework of Miles and Huberman, integrating social capital theory and human needs theory to interpret community responses. Data were collected through in-depth interviews, field observations, and analysis of media reports. The findings indicate that solidarity initially emerged strongly, rooted in religious values and local cultural norms emphasizing humanitarian assistance. However, over time, resistance developed due to economic concerns, perceived inequality in aid distribution, and socio-cultural tensions. Rather than replacing solidarity, resistance coexisted with it, creating an ambivalent social dynamic within host communities. This study argues that local responses to forced migration should not be understood in binary terms of acceptance or rejection, but as a dynamic process shaped by moral commitments and structural constraints. The research contributes to sociological discussions on forced migration and community relations by highlighting how solidarity and resistance operate simultaneously within local contexts.

This study explores the intersection of feminism and gender equality in Bali, analyzing how patriarchal norms, media portrayals, and religious customs marginalize Balinese women. Using Simone de Beauvoir’s concept of the “Other,” it examines why feminism faces resistance despite growing gender equality awareness. Through surveys and interviews with Balinese women aged 11–20, the findings reveal that many support gender equality but hesitate to identify as feminists due to cultural misconceptions and Western associations. The research highlights the need for educational initiatives and community discussions to integrate feminism into Balinese traditions, showing that culturally adapted advocacy is more effective than universalist approaches. It underscores the importance of feminist education, local leadership engagement, and promoting women’s roles within traditional structures, demonstrating that feminism and Balinese traditions can coexist without disrupting social harmony. Future research should explore generational shifts, digital media’s role in shaping perceptions, and comparative studies in other traditional societies to further bridge feminism and cultural values.

This study analyzes the implementation of the Fo Guang Shan vision in developing the talents of Buddhist followers through Dharma education, cultural preservation, and spiritual practice within a multicultural environment. In the context of globalization, Buddhist communities face challenges in maintaining spiritual identity while adapting to diverse social and cultural settings. This research aims to examine how Humanistic Buddhism is applied in talent development programs and to evaluate its relevance in multicultural contexts. The study employs a qualitative descriptive approach with a case study design. Data were collected through participatory observation, documentation, reflective notes, and literature review. The findings indicate that the integration of Dharma education, cultural activities, social service, and spiritual practices forms a holistic development model that balances intellectual growth, character formation, emotional maturity, and social responsibility. The implementation demonstrates that talent development is not limited to technical skills but also emphasizes ethical values and spiritual awareness. This model offers a contextual and inclusive framework that can contribute to sustainable Buddhist community development in the era of globalization.

This study is motivated by the importance of actualizing Pancasila values in students’ lives, not only at the cognitive level but also in daily social interactions within the campus environment. Phenomena such as digital individualism, exclusivity in social relationships, and bullying practices indicate a gap between understanding and implementation of Pancasila values. This study aims to analyze the forms of Pancasila value actualization through students’ social interaction patterns and their implications for character building. The research employs a qualitative approach using a library research method, with secondary data derived from scientific journals, books, and relevant academic documents. Data collection was conducted through documentation study, while data analysis used descriptive-critical content analysis. The findings show that the actualization of Pancasila values is reflected in religious tolerance, rejection of bullying, cross-cultural inclusivity, deliberative decision-making, and fairness in academic collaboration. These results indicate that students’ social interaction serves as an important indicator of successful internalization of Pancasila values. Practically, this study highlights the importance of strengthening character education based on social practices to develop ethical, inclusive, and Pancasila-oriented young generations.

Healthcare organizations are increasingly required to preserve the sustainability of their institutional values by ensuring high-quality services, operational efficiency, and rigorous adherence to risk governance frameworks. RSUD dr. Chasbullah Abdulmadjid Bekasi City continues to face considerable challenges in this regard, particularly due to the limited internalization of core organizational values, disparities in the cultivation of an adaptive culture, and inconsistent employee compliance with established risk management procedures. These issues highlight the necessity for a leadership paradigm grounded in service, empathy, and empowerment.This study investigates the extent to which servant leadership influences the creation and protection of corporate values, while examining the mediating roles of strong adaptive culture and employee compliance doing the implementation of risk management. Employing a quantitative explanatory survey design, the research collected responses from 153 hospital employees, and data were analyzed through Structural Equation Modeling (SEM) to evaluate both direct and mediated causal pathways among variables.The findings reveal that servant leadership significantly strengthens creation and protection of corporate values, not only through direct influence but also by enhancing cultural adaptability and reinforcing compliant behavior in risk-related practices. Leaders who embody service-oriented principles are shown to cultivate work environments that foster mutual trust, organizational learning, and value-based decision-making.This study contributes meaningful empirical evidence to the discourse on leadership, organizational culture, and compliance within public hospital settings. Institutional strategies should prioritize continuous leadership development and comprehensive risk governance training to secure long-term performance excellence and reputational resilience.

One of the issues raised is about social changes in society, namely how a person must respond to these changes in order to be able to carry them out according to the teachings of the Qur'an. As part of a complex community of ever-changing and dynamic social individuals, society is not something fixed or stagnant. This is due to the fact that people experience various social relationships through social processes that occur due to living together. Interaction between individuals, cultural developments, and the dynamics of social values and norms also affect the way people view their daily lives. In this context, the Qur'an provides moral and ethical guidelines that can be the foundation for building harmonious and just social relationships. Values such as care, justice, social responsibility, and respect for fellow human beings are important principles emphasized in the teachings of the Qur'an. Therefore, social education based on the values of the Qur'an has an important role in shaping individual character to be able to adapt to social changes without abandoning moral and humanitarian principles. Given the importance of this issue related to social education, the author argues that research on social education will delve into this topic with a focus on social education based on the Qur'an.

This study aims to analyze the evolution of Islamic civilization within the cultural landscape of Southeast Asia through a comparative study between Indonesia and Patani, Thailand. The research employs a qualitative approach with a comparative case study design based on literature review, examining the historical, social, cultural, and political developments of both regions. The findings reveal that the development of Islamic civilization in Indonesia occurred through an inclusive and adaptive process of cultural acculturation. Islamic values were integrated with local traditions, creating a moderate and harmonious religious pattern within society. In contrast, the development of Islam in Patani took place under conditions of political marginalization and state pressure, which fostered cultural resistance and strengthened the religious identity of the Malay Muslim community. These differences indicate that socio-political structures play a significant role in shaping the dynamics of Islamic civilization. The study confirms that Islam as a civilization is flexible and adaptable to different cultural environments; however, the form of adaptation is strongly influenced by power relations, social conditions, and local political contexts. This research is expected to enrich the study of Islamic civilization in Southeast Asia through a comparative approach that integrates cultural and political dimensions more comprehensively.

This community service program aims to develop a local wisdom-based literacy model as an effort to improve students’ reading interest at SD Negeri 025 Samarinda Utara. The low level of reading interest among elementary school students remains a challenge in the implementation of the School Literacy Movement initiated by the Kementerian Pendidikan, Kebudayaan, Riset, dan Teknologi. One of the contributing factors is the lack of contextual reading materials that are relevant to students’ socio-cultural environment. Therefore, integrating local wisdom into literacy activities is considered an innovative strategy to enhance students’ engagement in reading activities.The implementation method included needs analysis, the design of a literacy model, program implementation through storytelling of East Kalimantan folktales, the development of a culturally themed reading corner, and teacher mentoring in integrating literacy into classroom learning. Evaluation was conducted through observation of student participation, reading interest questionnaires, and reflective discussions with teachers.The results indicate an increase in students’ enthusiasm for reading activities, a higher frequency of classroom reading corner utilization, and improved understanding of local cultural values. The local wisdom-based literacy model proved effective in creating a contextual, engaging, and meaningful learning atmosphere. This program is expected to serve as a sustainable model for strengthening literacy culture in elementary schools.