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Raining activities on making ketupat weaving for adolescents are important to implement as an effort to preserve Indonesia’s local cultural heritage. Ketupat weaving is a traditional skill that contains cultural, social, and philosophical values, which are at risk of fading among younger generations. This community service program was specifically designed for adolescents with the aim of providing hands-on experience and practical skills in traditional ketupat weaving. The training was conducted through several stages, including preparation, direct practice, guidance, and evaluation. Participants were actively involved in the entire process, starting from selecting materials, learning basic weaving techniques, to completing the final woven ketupat forms. The results of the activity indicate positive outcomes, including the improvement of participants’ traditional crafting skills, increased awareness of cultural values embedded in ketupat weaving, and strengthened social interaction among adolescents. In addition, the training contributed to fostering a sense of cultural pride and responsibility in preserving local traditions. Overall, this community service activity demonstrates that practical and participatory cultural training can serve as an effective medium for cultural transmission, character development, and social engagement among adolescents, while supporting the sustainability of local cultural heritage in the modern era.

Children living in orphanages face various psychological pressures, such as the loss of attachment figures, unstable social dynamics, and difficulty expressing emotions adaptively. These conditions require appropriate coping strategies to build emotional resilience. This community service activity utilizes a Service Learning (SL) approach, which integrates academic learning with community service. It aims to provide psychoeducation on emotions and coping strategies, and implements expressive writing as a means of emotional processing. The activity methods included interactive lectures, a pretest and posttest to measure understanding, an expressive writing therapy session, and a reflective interview at the end of the activity. Results showed an increase in understanding of emotions and coping strategies, as evidenced by improved posttest scores. Furthermore, expressive writing helped children express previously suppressed emotions, reduced psychological tension, and fostered a sense of relief, calm, and insight into personal problems. Overall, expressive writing has proven effective as a coping strategy in building emotional resilience in orphanage children, and the Service Learning approach has the potential for sustainable application in psychosocial support programs.

The Professional Work Lecture (KKP) at the Makassar Class I Prison aims to support the process of fostering Correctional Assisted Citizens (WBP) through recreational activities based on fun games. This program was implemented in response to the condition of WBPs who often experience boredom, psychological stress, and limitations in positive activities during the coaching period. This study uses a descriptive approach with data collection techniques in the form of questionnaires, observations, and interviews involving 30 WBPs, to identify needs and evaluate the impact of the implementation of activities. Fun games activities are carried out through several stages, namely planning, preparation, implementation, and evaluation, by adjusting the conditions and rules that apply in the prison environment. The results of the implementation show that this activity is able to create a more positive atmosphere, increase a sense of togetherness, and help WBP in expressing and managing emotions in a healthier way. The results of the post-activity survey showed that 19 WBPs stated that they were very satisfied and 18 WBPs felt very happy after participating in fun games. Thus, fun games activities have proven to be effective as a coaching strategy that supports the improvement of the psychological welfare of WBP and can be used as an alternative to non-formal coaching programs in correctional institutions.

This report aims to describe the application of transformational leadership and its influence on the organizational communication climate at the St. Francis Xaverius Maumere Forestry and Arts Vocational School. Using a descriptive narrative method through interviews and observations, this report illustrates how principals are implementing transformational leadership in school management. The results of the study show that school principals are able to provide inspiration through example, motivation, and continuous support to teachers and education staff. This leadership practice is reflected in the giving of trust, the involvement of teachers in decision-making, and the encouragement to innovate in the learning process. The organizational communication climate in schools is considered open, transparent, and supportive, so that teachers and staff feel comfortable conveying ideas, criticisms, and suggestions without fear. Effective communication between leaders, teachers, and staff helps strengthen teamwork and increase a sense of ownership of the school's vision and mission. Thus, transformational leadership plays an important role in creating a positive organizational communication climate and supporting the improvement of performance and quality of education in schools.

In this Community Service Program (KKN) activity, the main goal is to strengthen social solidarity among the residents through the celebration of Indonesia’s Independence Day in Penagan Ratu Village. Social solidarity is one of the key factors in maintaining harmony and togetherness within the community. However, in today’s modern era, the spirit of cooperation and mutual assistance tends to decline due to individualism and people’s busy daily routines. Therefore, the Independence Day celebration serves as a strategic moment to revive the sense of brotherhood, unity, and social awareness among the villagers. This program was carried out with the active participation of all community members, including village officials, youth organizations (karang taruna), women’s groups, children, and teenagers. Various activities were conducted such as community clean-up (kerja bakti), traditional games, art performances, and a local MSME (UMKM) bazaar. The implementation method was participatory, emphasizing the active involvement of the community in every stage. The results of the program showed a high level of community participation, stronger social bonds, and an increase in the spirit of mutual cooperation. Moreover, the event brought a positive impact through the empowerment of local MSMEs. Thus, the Independence Day celebration was not merely ceremonial, but also served as an effective medium to strengthen social solidarity, fostering a more cohesive, respectful, and socially aware community in Penagan Ratu Village.

This community‑engagement study aimed to revitalize the Qur’anic ecosystem in Sempu Village (Ngancar District, Kediri Regency) by fostering inter‑generational synergy—among families, youth communities, and TPQ (Qur’an Study Groups)—using an asset‑based community development (ABCD) approach. The program identified and mobilised local assets such as TPQ students/alumni, active youth, community leaders, mosque/TPQ facilities, and locally established networks to strengthen Qur’an mentoring with a psycho‑spiritual dimension. The research employed a qualitative intervention method executed in three phases: asset mapping & diagnosis; design & implementation of the intervention; and program evaluation & reflection. Results indicated that youth attendance increased from 45 % to 78 %; the number of participating families rose from 18 to 32; and 90 % of TPQ administrators expressed the intention to continue the inter‑generational forum model on a regular basis. Discussion revealed that the intervention did more than improve attendance—it reinforced a sense of ownership, social connectedness, and internalization of Qur’anic values (spiritual well‑being). The psycho‑spiritual approach proved effective in strengthening youth identity and building a sustainable Qur’anic community culture. Limitations include the short duration of the intervention (12 weeks) and persistent communication barriers between generations related to time constraints and family workloads. Recommendations include conducting long‑term measurements, adapting the mentoring modules to accommodate family/youth time issues, and replicating the model in other villages with different characteristics.

This study focuses on the dynamic relationship between transformational leadership and work motivation, and how both elements contribute to increased productivity in modern organizational environments. By employing a literature review approach, this study synthesizes existing research to explore the powerful impact of transformational leadership in fostering heightened work motivation among employees. The research highlights that transformational leadership acts as a catalyst, significantly enhancing employees' intrinsic motivation, which in turn serves as a mediating factor in boosting individual productivity. The study identifies two key dimensions of transformational leadership that contribute most significantly to motivation: the leader's ability to provide inspirational encouragement and their attention to the unique needs of each employee. These aspects are crucial in fostering an environment where employees feel valued, supported, and motivated to perform at their best. The positive effects of this leadership style are evident in improved work quality, increased accuracy in task completion, and a stronger sense of responsibility among employees. Ultimately, this study confirms that a leader who is adaptive, communicative, and inspiring is essential in building superior, consistent, and sustainable performance within an evolving organizational structure. The findings underscore the critical role of leadership in cultivating motivation and driving long-term productivity in organizations.

Character formation is a fundamental component of Islamic education, particularly in responding to the growing challenges of moral decline and the weakening of students’ manners in contemporary learning environments. This study aims to analyze the implementation of the classical text Risalat Adab Suluk al-Murid in shaping student character through the integration of seven good habits at SMPIQu Al-Bahjah Cianjur. Employing a descriptive qualitative approach, data were collected through in-depth interviews, observations, and documentation to explore how the values of adab are internalized and reflected in students’ daily behavior. The findings indicate that the learning of this classical text strengthens students’ discipline, respect toward teachers, sense of responsibility, and enthusiasm for learning. The internalization process occurs not only during classroom activities but also through daily routines such as morning habits, worship practices, time management, and social interactions within the school environment. The seven good habits function as a practical framework that reinforces the application of sufistic values taught in the text, allowing students to translate moral teachings into consistent actions. Teachers play a crucial role as role models who guide, demonstrate, and cultivate these values through continuous supervision and exemplary conduct. The study concludes that classical Islamic text-based learning offers an effective strategy for enhancing student character within modern Islamic educational settings. The implications highlight the need for schools to strengthen adab-centered curricula, cultivate ethical school culture, and promote collaboration among teachers, institutions, and families to ensure sustainable character development.

Education plays a very important role in shaping morality, character, and self-esteem. Through Delors (1996), UNESCO outlines four pillars of modern education: learning to know, learning to do, learning to be, and learning to live together, which support human development. These principles have long been integrated into the Islamic educational tradition through the concept of Kaffah  Islam, which encourages faith, knowledge, and charity. The purpose of this study is to analyze the relevance and integration of UNESCO's educational principles from the perspective of Kaffah  and to analyze their implementation during the colonial era. Through a qualitative approach and literature review, the research findings show philosophical and practical agreement between the two paradigms. Islamic education during the colonial era not only served as a means of teaching religious knowledge but also as a means of fostering moral character, social solidarity, and a sense of responsibility in the face of a discriminatory education system. Thus, the integration of UNESCO and Kaffah  Islam shows that Islamic education had adopted the concept of holistic education before the formation of modern UNESCO. To support civilized independent education, it is important to contextualize these values in order to strengthen national education that balances knowledge, skills, spirituality, and social solidarity. 

This community service program aims to describe the implementation and impact of “Persekutuan Hamba Tuhan,” a diaconal initiative conducted by GBI Jemaat Kasih Surabaya to support 80 pastors serving in small congregations around the M3 area of Surabaya. The background of the program stems from ongoing socioeconomic challenges affecting church ministers in the post-pandemic period, particularly those serving in churches with limited resources and unstable financial support. Using a descriptive qualitative approach, data were collected through observation of the program activities, documentation of the distribution process, and testimonies from both recipients and church members. The results show three major outcomes. First, the distribution of food packages and basic daily necessities significantly reduced the economic burden of the participating pastors, providing a sense of relief and stability for their households. Second, the program strengthened congregational solidarity, as more than fifty church members actively engaged in fundraising, packaging, and direct service, building a stronger culture of compassion and shared responsibility. Third, the fellowship activities—consisting of worship, preaching, prayer, and personal encouragement—provided emotional and spiritual strengthening that renewed the pastors’ motivation and confidence in their ministry. Overall, this program demonstrates that integrated diaconal service combining material aid, spiritual encouragement, and relational support can offer meaningful impact for vulnerable church ministers. The findings also highlight the potential of this model to be replicated in other church settings as a holistic, community-based ministry approach. It is recommended that future programs expand coverage, incorporate long-term follow-up, and explore empowerment components to enhance sustainable impact.

The Rejang Dewa is one of Bali's traditional cultures that has long been preserved in the Megebeg-Gebegan tradition. However, it is nonexistent as part of the Megebeg-Gebegan. This community service activity aims to reconstruct the Rejang Dewa Dance and strengthen local cultural identity. Specifically, this activity aims to reveal the crisis facing the Rejang Dewa dance in Megebeg-Gebegan (1), reconstruct the Rejang Dewa dance in the Megebeg-Gegeban (2), and analyze the contribution of Rejang Dewa in the Megebeg-Gebegan tradition (3). Data analysis was conducted qualitatively based on the achievements of participatory observation, interviews, choreography training, and workshops. The results: 1) the loss of pride among the local community and the difficulty in finding Rejang Dewa dancers indicate a crisis; 2) the reconstruction of the Rejang Dewa dance was carried out through replication and integration of art and education in PKM activities based on local cultural studies; 3) the reconstruction of the Rejang Dewa has impacted on strengthening the aesthetic aspects and the function of religion and fostering a sense of pride in the culture of the Tukad Mungga Village community.

This study aims to determine the effect of discipline and motivation on employee work productivity at the Office of the Personnel, Education, and Training Agency (BKPP) of Polewali Mandar Regency, both partially and simultaneously. This research employed a quantitative approach using a survey method. Data were collected through questionnaires distributed to all 43 employees of the BKPP Office of Polewali Mandar Regency. The analytical technique used was multiple linear regression to examine the relationship between the variables of discipline, motivation, and work productivity.The results of the study indicate that motivation has a significant effect on employee work productivity. Employees with high motivation tend to demonstrate greater enthusiasm, a strong sense of responsibility, and optimal performance achievement. Conversely, discipline does not show a significant effect when observed separately, but it still plays an important role when combined with motivation. The combination of discipline and motivation has been proven to enhance overall work productivity. Motivation significantly influences employee work productivity, whereas discipline does not have a partial effect. However, together, discipline and motivation contribute to improving employee work productivity at the BKPP Office of Polewali Mandar Regency.

This research discusses Indonesia's national identity in the framework of citizenship using the perspective of Fiqh Siyasah. The background of this research is the importance of integrating Islamic values in strengthening a pluralistic national identity in the midst of the social, political, and cultural dynamics of modern society. The purpose of this study is to examine the relationship between the concept of modern citizenship and the principles of Fiqh Siyasah and its implications for strengthening national identity. The research method used is a qualitative study with a literature analysis approach, which allows the author to explore various classical and contemporary sources related to the concept of citizenship in Islam and its application in Indonesia. The results of the study show that the values of Fiqh Siyasah, such as justice, benefit, and unity, can be a moral and ethical foundation in strengthening Indonesia's inclusive, democratic, and equitable national identity. In addition, its implementation can strengthen the sense of responsibility of citizens in maintaining the stability of the nation. The conclusion of the study emphasizes the importance of collaboration between Islamic thought and national principles to build a sustainable national identity that is adaptive to the changing times.

Security in e-commerce applications is a crucial factor that significantly affects user trust. Many users often feel anxious about the confidentiality of personal data, transaction security, and the potential for misuse of information. This study is a systematic literature review (SLR) using the PRISMA model, aiming to analyze in depth the influence of security on user trust in the context of e-commerce applications. Through this review, relevant previous studies on user security and trust were identified and evaluated to provide a more comprehensive understanding. The results of the analysis show that the improvement and implementation of superior security features, including strict data protection, multi-layered authentication, and transparent and robust privacy policies, have an essential role in growing and strengthening user trust. Guaranteed security not only creates a sense of convenience during the transaction process, but it is also very effective in increasing and maintaining user loyalty to the e-commerce platform in question. Improving security can be interpreted as a strategic investment for the sustainability of digital businesses.

This study investigates the implementation of the food security program and the establishment of independent economic pillars in Patempuran Village, Kalisat, Jember, by focusing on the central role of the Patempuran Sejahtera Village-Owned Enterprise (BUMDes). Using a qualitative approach with a case study design, this study explores the strategies, achievements, and challenges of program implementation in integrating two of the village's main agricultural potentials: soybean cultivation and livestock. The core finding is the formation of an Integrative Management Model in which the BUMDes acts as the primary institutional driver, synergizing the soybean and livestock sectors. The BUMDes successfully fulfills its dual function: as an economic institution (generating a net profit of approximately IDR 9 million from 1.8 hectares of soybean cultivation) and as a social institution empowering the community through job creation and additional income. This success is closely linked to the high level of active community participation, in line with Stakeholder Theory in strengthening legitimacy and a sense of shared ownership. However, implementation faces significant challenges, including irrigation constraints in hilly areas, livestock health risks, and a manual financial recording system (based on a simple Excel spreadsheet), which limits managerial capacity and full accountability. This study recommends immediate modernization of the accounting system, strategic investment in irrigation infrastructure, and strengthening intensive technical assistance to ensure long-term sustainability and equitable partner productivity.

The campus is a meeting place for various cultures due to the diverse backgrounds of its students. As a result, social interactions that can foster a sense of togetherness and mutual respect are necessary. This study focuses on the experiences of Papuan students at the State University of Medan (UNIMED), known as the Character Building University, particularly how they adapt and interact in the campus environment. This study uses a descriptive qualitative approach involving in-depth interviews and observations to describe how Papuan students adapt, the initial problems they face, such as differences in dialect, communication style, and academic activity dynamics, as well as the elements that help them build good social relationships. The results of the study show that Papuan students are able to establish positive relationships with their environment, even though the initial adaptation process is rather difficult. They increase their confidence and communicate better with others through academic activities such as discussions, group work, and presentations. Overall, the experience of interaction on campus greatly helps Papuan students become more adaptive, inclusive, and in line with UNIMED's character building objectives.

Abortion is prohibited under the Indonesian criminal law system. In fact, it is categorized as a crime against life, regulated by several laws and regulations, including the Criminal Code and the Health Law. Indonesian criminal law defines abortion as "Termination of Pregnancy," which is regulated by Articles 299, 346, 347, 348, and 349 of the Criminal Code. These articles clearly and unequivocally prohibit abortion for any reason, including abortion for emergency (forced) reasons, such as rape. This type of research is normative legal research (normative legal research method). The normative legal research method is a library legal research conducted by examining legal literature materials such as Legislation, Judge's Decisions, Books, Journals, Theses and Legal Dictionaries. The results of the study indicate that (1) The Judge imposed a sentence of 2 (two) years. This seems light and unfair because the defendant's actions should have been given a heavier sentence as stated in the case that the defendant had committed his crimes seven times. (2) The judge's considerations in imposing criminal sanctions in Decision Number 1224/Pid.Sus/PN.Mks, concluded that the judge's decision to sentence the defendant to two years in prison was lenient and did not reflect the sense of justice that should have been upheld. This was because the defendant's actions were classified as a serious crime that had a widespread moral and social impact on society.

This study analyzes the application of sentence enhancement to perpetrators of fraud in the recruitment of civil servants (ASN) and examines the consistency of judicial reasoning in Decision No. 1175/Pid.B/2024/PN Mks. The research focuses on two main issues: the fulfillment of the requirements for sentence enhancement under Articles 52 and 486–488 of the Indonesian Criminal Code (KUHP), and the alignment of the judge’s considerations with the principles of criminal sentencing. Using a normative juridical method and employing statutory, case, and conceptual approaches, this research finds that the application of Article 378 KUHP was appropriate, as the elements of deception were proven. However, sentence enhancement under Articles 52 and 486–488 KUHP was not applied due to the absence of a functional connection between the perpetrator’s status as an ASN and the offense, as well as the failure to meet the formal requirements of recidivism. Although the decision is legally defensible in a formal sense, it lacks substantive completeness in addressing moral and sociological considerations. The perpetrator’s ASN status and prior conviction should reasonably serve as aggravating factors. The study concludes that while the decision is normatively consistent, it falls short of achieving substantive justice, particularly regarding public protection and the integrity of the civil service.

In this article, we explore the concept and goals of Islamic education from the perspective of Imam Shafi'i, a great scholar and founder of one of the most important schools of Islamic jurisprudence in history. Based on the Quran and Sunnah, his views offer a balanced perspective on the intellectual and spiritual aspects of the educational profession. He believed that education aims not only to increase one's knowledge but also to develop one's character, morality, and devotion to Allah SWT. He emphasized that true knowledge is knowledge that benefits individuals and society and helps them draw closer to the Creator. According to Imam Shafi'i, Islamic education must combine religious and general knowledge in a balanced way, as both complement each other to shape the whole person. He believed that an educated person must possess not only intellectual intelligence but also high moral and spiritual integrity. He emphasized that academic success is measured not only by a student's ability to understand the subject matter but also by how they apply ethical principles, social responsibility, and a sense of community service. Furthermore, Imam Shafi'i emphasized the importance of maintaining a balance between cognitive, emotional, and intellectual abilities during the pursuit of knowledge. He argued that knowledge without morality loses its foundation, while morality without knowledge loses its foundation. This concept presents Islamic teachings holistically, where knowledge, ethics, and spirituality must be integrated.Imam Syafi'i's views remain relevant today. They can serve as a guide in building a character-based Islamic education system capable of adapting to changing times and addressing global challenges. The education he taught, which encompasses values ​​such as honesty, responsibility, and balance between this world and the hereafter, provides a clear path to producing a generation of educated and noble Muslims who will contribute positively to the world and humanity as a whole.

Human behavior and psychological conflict often become central elements in literary works, especially in drama, where characters are shaped through tension, pride, emotion, and social expectation. Shakespeare’s Coriolanus presents a character whose sense of pride, identity, and honor creates ongoing conflict with the society around him. This study aims to analyze the forms of narcissism expressed by Coriolanus using Otto Kernberg’s fourfold theory: healthy, grandiose, vulnerable, and malignant. A qualitative descriptive method was applied through textual analysis and library research, focusing on key scenes that reveal his psychological development. The results show that grandiose narcissism is the most dominant type (36%), as seen in scenes where Coriolanus belittles the plebeians and rejects their approval, reflecting his rigid superiority as a Roman patrician. Healthy narcissism appears least (10%), found only in early moments such as his genuine pride after the battle at Corioles before political pressure intensifies his arrogance. Meanwhile, vulnerable and malignant narcissism each appear at 27%, shown when he collapses into shame after public rejection and later seeks revenge by joining Aufidius. These findings illustrate that Coriolanus’s downfall is shaped by the progression of his narcissism from pride to contempt, fragility, and destruction.