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The Community Service Program (KKN) is a form of student community service aimed at helping resolve social problems. This research focuses on publicizing the dangers of online gambling (judol), a global phenomenon that causes moral, economic, and social harm, by integrating it with Sharia principles in Perkebunan Gunung Melayu Village. The method used was Participatory Action Research (PAR) with a qualitative approach. The 13-day program involved initial observation, educational-participatory socialization interventions that emphasized the prohibition of Maisir and its relationship to Maqāṣid al-Sharīʿah (Objectives of Sharia), and impact evaluation. The implementation results demonstrated high community enthusiasm and a significant increase in cognitive awareness and understanding of Sharia as a spiritual bulwark against online gambling practices. Furthermore, supporting activities such as mutual cooperation (gotong royong) successfully revitalized the spirit of collaboration and social participation. Despite time constraints and weather constraints, the entire KKN program successfully had a transformative impact, strengthening the community's religious and social values. This study recommends the need for continued monitoring and mentoring to ensure the sustainability of the awareness that has been formed.

Effective waste management is a crucial challenge in maintaining environmental cleanliness and sustainability, especially in rural areas. This study aims to analyze the development of waste banks as a sustainable waste management solution in Jl Sosro GG 1001 Village. The research method used is qualitative descriptive with data collection techniques through field observations, in-depth interviews with residents and waste bank managers, and documentation of activities. The results of the study show that the existence of waste banks is able to increase public awareness in sorting and managing household waste. In addition, the social and economic impacts caused are quite significant, such as the formation of work groups, increased additional income, and strengthening the value of mutual cooperation. However, there are a number of challenges that hinder program optimization, including limited operational facilities, lack of continuity of community participation, and lack of technical support from local governments. To overcome this, a capacity building strategy is needed through continuous training, provision of supporting facilities, and cross-sector collaboration. The waste bank in Jl Sosro GG 1001 Village has great potential to be used as a model of sustainable community-based waste management, if supported by a joint commitment between residents, the government, and other stakeholders.

This study examines the role of social and cultural structures as mechanisms in reconstructing and maintaining the religious practices of Hindu Kaharingan amidst the challenges of modernization. As a local belief system of the Dayak community in Central Kalimantan, Hindu Kaharingan functions not only spiritually but also as a guardian of cultural identity. This research uses a descriptive qualitative approach with a phenomenological study design. Data was collected through in-depth interviews, participant observation, and document studies to understand the meanings and experiences of the practitioners. The findings reveal that major rituals, such as Tiwah, serve a dual purpose: spiritually, to guide the souls of ancestors, and socially, as a community adhesive that reinforces solidarity through mutual cooperation (handep). Through the lens of Functionalism Theory and Religious Systems Theory, this study reveals that religious ceremonies act as a vital medium for cultural transmission. The active involvement of the younger generation in these rites serves as a non-formal educational mechanism for passing down values, philosophies, and ancestral knowledge within an oral tradition system. Thus, the socio-cultural role of the community functions as an adaptive and resistive strategy that ensures the continuity of the spiritual identity and cultural resilience of Hindu Kaharingan in the contemporary era.

The young generation has a strategic role in social development, especially in strengthening leadership values and national character. However, in this modern era many young people have experienced a decline in the spirit of mutual cooperation, social care, and responsibility for the community environment. Based on these conditions, this community service activity was carried out with the aim of fostering the leadership character of the younger generation through the Karang Taruna organisation in Kadipaten Village, Andong District, Boyolali Regency. The activity methods used include interactive lectures, group discussions, leadership simulations, and value reflections with a participatory approach. This activity was attended by 25 Karang Taruna members and was held for two days. Evaluation was conducted through observation, questionnaires, and interviews to measure the improvement of participants' understanding, attitudes, and leadership behaviour. The results of the activities showed a significant increase in the participants' understanding of leadership concepts, communication skills, teamwork, and sense of social responsibility. Participants also began to show initiative in designing and implementing social programmes in the village. In addition, this activity strengthens the role of Karang Taruna as a forum for character and leadership development at the village level. In conclusion, leadership character development through educative and participatory approaches has proven to be effective in developing youth leadership with integrity, visionary, and orientated towards social values. This activity is expected to be a model of youth capacity building that can be replicated in other villages.

Indonesia, as a pluralistic nation, faces significant challenges in maintaining social harmony amidst increasing globalization and cultural disruption. One strategy to strengthen the nation's ideological resilience is through religious moderation based on the values ​​of Pancasila and multiculturalism. This Community Service (PKM) activity was carried out in Widodaren Village, Gerih District, Ngawi Regency, with the aim of fostering tolerance, strengthening national identity, and internalizing the values ​​of religious moderation in community life. The implementation method includes three stages: preparation, implementation, and evaluation. The implementation stage includes Training for Anti-Radicalism and Intolerance Cadre Facilitators (KANIRA), a Religious Moderation Workshop, interfaith mutual cooperation activities, and a Village Diversity Festival. A participatory approach was implemented so that the community is actively involved in the entire activity process. All activities were carried out with a participatory approach so that the community can understand and internalize the values ​​of moderation contextually. The program's implementation has demonstrated the growth of dialogue, interfaith cooperation, and a spirit of togetherness among residents in daily life. The positive response from the community and village officials demonstrates that a value-based approach to religious moderation can be an effective means of strengthening national identity at the local level.

This study examines the views of community and traditional leaders on the practice of giving alms derived from unusual sources of income in Mojopuro Village. The tradition of giving alms in Mojopuro has strong cultural roots and social values, reflecting a blend of Islamic teachings and local wisdom. However, historically, almsgiving has sometimes come from less than halal sources, such as gambling proceeds, which were once considered commonplace due to limited religious understanding. This study employed a descriptive qualitative method, using interviews with community and traditional leaders as key informants. The results show a significant shift in how the community interprets almsgiving. Religious leaders now emphasize the importance of halal sources of income and sincere intentions in giving, while traditional leaders emphasize social values such as mutual cooperation and caring for others. This transformation reflects a shift from traditional practices to a deeper religious understanding, without diminishing the values of togetherness that are characteristic of Mojopuro. Thus, the tradition of giving alms in Mojopuro is not only a form of worship but also a means of fostering morality and social solidarity that persists amidst changing times

This Community Service Program (PKM) was designed to strengthen national character and identity through the application of Asta Cita values among the residents of Rejuno Village, Karangjati District, Ngawi Regency, East Java. Conducted over two days, the program involved active participation from youth groups, community leaders, and village officials. The activities consisted of the introduction of national and civic values, interactive discussions with local figures, and group reflections aimed at formulating social commitments rooted in the Asta Cita principles. The findings show a notable increase in participants’ understanding and appreciation of the eight core values: patriotism, mutual cooperation, honesty, responsibility, hard work, discipline, tolerance, and social justice. Moreover, local wisdom and traditions—such as martial arts practices and community deliberations—were revitalized as effective tools for embedding these values within daily life. This program highlights that national character building does not solely rely on formal education or governmental initiatives but can also grow organically from community-based cultural practices. By integrating local heritage with national ideals, the PKM successfully promoted a sense of unity, civic awareness, and moral responsibility among the people of Rejuno Village, illustrating how local culture can serve as a strong foundation for fostering national identity and integrity.

The Independent Community Service Program (KKN) of the Universitas Muhammadiyah Sumatera Utara at MDTA Yayasan Pendidikan Islam Al-Muttaqin, in Tanjung Rejo Village, Medan Sunggal District, was held from September 1–13, 2025, as a form of student dedication to strengthening religious education in the community. This program focuses on the development of Quranic reading and fiqh of congregational prayer, aiming to foster students' love for worship and deepen their understanding of Islamic teachings. The methods used include a participatory approach through Quran learning activities, practicing wudu, congregational prayer, and teaching the exemplary stories of the companions of the Prophet Muhammad Saw. In addition to religious guidance, social activities such as group exercise, mutual cooperation, and the commemoration of the Prophet Muhammad's birthday were also conducted to build harmonious relationships between students and the local community. The results of the activities show an improvement in students' religious abilities in Quranic reading and congregational prayer, as well as a deeper spiritual awareness. This KKN program is a concrete example of the synergy between education, da'wah, and community service in building students' character and faith in the MDTA Yayasan Pendidikan Islam Al-Muttaqin environment.

This study examines the crucial role of political ethics in anti-corruption efforts in Indonesia, focusing on Pancasila as the moral and philosophical foundation (Nasoha et al., 2024; Atqiya & Nasoha, 2024). Through a qualitative literature review, the research reveals that weaknesses in political ethics significantly contribute to corrupt practices among elites and state institutions. The study highlights that corruption often stems from a lack of adherence to ethical standards within the political system. Therefore, strengthening political ethics is essential to preventing corruption. The principles of justice, accountability, and public responsibility are critical to this effort, ensuring that government actions align with ethical values. Pancasila’s core values, especially social justice and gotong royong (mutual cooperation), provide a solid moral framework for fostering a transparent, fair, and integrated government system. By embedding these values into political practice, Indonesia can strengthen its anti-corruption efforts, improve public trust, and promote a more just and accountable political environment.

Community Service (KKN) is one method to implement the Tri Dharma of Higher Education through community service activities. The Independent KKN Project from the University of Muhammadiyah North Sumatra in 2025 was implemented in Dolok Kahean Village, Tapian Dolok District, Simalungun Regency, with the theme "Innovation and Creativity as Keys to Entrepreneurial Success in the Digital Economy Era. " The purpose of this study is to improve the ability of Micro, Small, and Medium Enterprises (MSMEs) actors in maximizing product marketing using digital marketing, with an emphasis on the use of photo and video content for business branding. The implementation methods of this activity include observation, interviews, socialization, and training in photography practices, editing, and digital content strategies. The results of this activity show an increase in knowledge and skills of MSME actors in creating promotional content, building brand identities (such as logos and product packaging), and utilizing social media as a marketing tool. In addition, social activities such as mutual cooperation, economic education in schools, and the creation of educational signs about waste also contribute to increasing social awareness in the community. The success of this activity was facilitated by community cooperation and support from village officials, while the main challenges were geographical conditions and limited transportation. Overall, this KKN activity had a positive impact on the development of local MSMEs, increased digital literacy, and strengthened the relationship between students and the village community, demonstrating the role of higher education institutions in community empowerment.

This study aims to analyze the effect of strengthening the Pancasila Student Profile on the development of students' character in Social Science (IPS) subjects at Madrasah Aliyah Alkhairat Bolangitang Barat. Strengthening the Pancasila Student Profile has become a key focus in the implementation of the Merdeka Curriculum, which emphasizes the development of values such as religiosity, mutual cooperation, creativity, independence, global diversity, and critical thinking in students. This research uses a quantitative approach with a survey method, distributing questionnaires to 57 students. Data analysis was performed using simple linear regression with the help of SPSS to determine the contribution of the Pancasila Student Profile Strengthening variable (X) to students' character development (Y). The results show the regression equation Ŷ = 53.782 + 0.586X, indicating that every 1% increase in variable X will raise variable Y by 0.586. The positive regression coefficient indicates a significant and positive relationship between the two variables. The R Square value of 0.533 suggests that 53.3% of the variation in students' character is explained by strengthening the Pancasila Student Profile, while 46.7% is influenced by other factors outside the study. Thus, it can be concluded that the implementation of the Pancasila Student Profile Strengthening program plays an important role in improving students' character in IPS learning.

This study aims to determine the effect of the combined learning model of Problem Solving with Numbered Head Together (NHT) on the character of mutual cooperation and critical reasoning abilities of fourth-grade students of SD Negeri Kanigoro 03. This type of research uses a quantitative approach with a Posttest Only Non-Equivalent Control Group Design. The research subjects consisted of two classes, namely class IV A as the experimental group and class IV B as the control group, each consisting of 23 students. The research instruments included an observation sheet of mutual cooperation character and a critical reasoning ability test. Data analysis was carried out through normality, homogeneity, and t-test using SPSS with a significance level of 5%. The results showed that the data were normally distributed and homogeneous. The t-test produced a calculated t value of 2.940 > t table 2.015 with a significance of 0.019 for the character of mutual cooperation and a calculated t value of 2.343 > t table 2.015 with a significance of 0.024 for critical reasoning abilities. These results demonstrate that the combined Problem Solving and NHT models significantly enhance students' mutual cooperation and critical reasoning skills. Therefore, implementing this model effectively develops students' cognitive competencies and character, aligned with the Pancasila student profile.

The community service activity themed “Efforts of the GG. Subur, Bandar Selamat Residents in Maintaining Environmental Cleanliness” was carried out to increase public awareness in maintaining the cleanliness of the surrounding environment, as well as to encourage active participation in preserving environmental sustainability. This program includes household waste management, street park cleaning, and mosque cleanliness. The methods used were socialization about the importance of maintaining environmental cleanliness, mutual cooperation in cleaning the environment, and interactive discussions with local residents to explore ideas on efficient waste management methods. The results of the activity showed a positive response from the community, with active involvement in every stage of the activity, as well as the emergence of initiatives to continue the cleanliness program independently through a mutually agreed upon routine schedule of gotong royong. This program not only increases awareness about the importance of cleanliness but also strengthens social relationships among residents and fosters a sense of ownership over the environment. In conclusion, this activity successfully raised the community’s awareness of environmental cleanliness and is expected to continue as a sustainable community-based environmental management model.

Sharing love is a form of caring for others, especially for orphans in orphanages. On Friday 20 September 2024, we held a love sharing event by distributing green bean porridge to orphans at the Puteri Melati `Aisyiyah Orphanage in Sebengkok, Tarakan. This event aims to provide simple happiness and strengthen ties between the community and children in orphanages. Social activities such as sharing food are often considered trivial. In fact, for those living in orphanages, healthy and nutritious food is an important need that is sometimes difficult to meet regularly. By distributing green bean porridge, we not only provide nutritional intake that is beneficial for the body, but also provide happiness and new enthusiasm for the children there. This activity is a form of love that they can feel directly, both through the taste of the food they enjoy and through our presence who provides attention and care. Apart from that, green bean porridge has its own meaning in the tradition of sharing in Indonesian society. As a food that is often associated with moments of togetherness and mutual cooperation, green bean porridge is a symbol of simplicity and sincere love. When this porridge is distributed in orphanages, it is not just food, but becomes a symbol of concern from those who care about the welfare of the children there.  Social concern is an attitude of connection with humanity in general, an empathy for every member of the human community, for example female students. Community service is one of the media to hone student awareness in carrying out community service.

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

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

This study aims to describe the management of the Keceme Drinking Water Supply System SPAM as an effort to overcome drought in Waru Hamlet, Girisekar Village, Panggang District, Gunungkidul Regency, Special Region of Yogyakarta. The drought problem in the area has been going on for a long time, thus demanding a sustainable solution to meet the community's clean water needs. This study uses a qualitative approach with data collection techniques through observation, in-depth interviews with SPAM managers and the community, and documentation. Data analysis was carried out with reference to George R. Terry's management theory which includes four management functions, namely planning, organizing, actuating, and controlling. The results show that the existence of the Keceme SPAM greatly helps the community in obtaining access to clean water, although various obstacles still exist. The main obstacles include planning that is mostly not documented in writing, limited number and capacity of human resources in management, technical problems in the form of lime deposits that disrupt water flow, and high operational and maintenance costs of the network. However, the existence of social capital in the form of a spirit of mutual cooperation among the community, as well as policy support and facilities from the village government, are important factors driving the sustainability of SPAM management. This research is expected to provide practical contributions as a reference for other regions facing similar challenges, particularly in optimizing the use of local water sources as a sustainable drought mitigation strategy.

This study examines the role of BRICS—an intergovernmental organization consisting of Brazil, Russia, India, China, and South Africa—in fostering global cooperation and contributing to world economic stability. BRICS was founded as a strategic response to the dominance of Western financial institutions such as the International Monetary Fund (IMF) and the World Bank, which have long been criticized for their unequal representation and decision-making processes favoring developed economies. In this context, BRICS provides an alternative financial architecture through the creation of the New Development Bank (NDB) and the Contingent Reserve Arrangement (CRA), both of which serve as instruments to support development financing and ensure financial security for its members. Grounded in the frameworks of constructivism and soft power diplomacy, BRICS emphasizes the principles of equality, mutual respect, sustainable development, and South-South cooperation. These values are reflected in its policies and initiatives that prioritize inclusivity, fair participation, and collective growth, especially for developing nations often marginalized in the global economic order. By representing more than 40% of the world’s population and contributing approximately 23% of global GDP, BRICS demonstrates its capacity to shape the international system and establish a more balanced distribution of power and resources. This research employs a qualitative descriptive approach based on secondary data, which is analyzed narratively to highlight the evolving dynamics of BRICS within the global economy. The findings indicate that BRICS has significant potential to challenge Western economic hegemony, enhance economic solidarity among emerging markets, and provide developing countries with greater opportunities for growth and cooperation. Ultimately, BRICS emerges not only as a counterweight to established global institutions but also as a transformative actor capable of reshaping the trajectory of international economic governance in the future.

Illegal streaming sites are one of the forms of copyright infringement that are rampant in the digital era and have a significant impact on the creative industry, the economy, and law enforcement. This research analyzes the Indonesian legal framework consisting of Law No. 28 of 2014 on Copyright, Law No. 11 of 2008 jo. Law No. 19 of 2016 on Electronic Information and Transactions, as well as the technical regulations of the Ministry of Communication and Information (Kominfo) in addressing these violations. The findings indicate that although the legal framework is in place, enforcement still faces technical, legal, social, and complex cross-border challenges. These sites often utilize foreign servers, mirror domains, and anti-blocking technology to evade blocking, thus requiring international cooperation thru mechanisms such as Mutual Legal Assistance (MLA) and coordination with the World Intellectual Property Organization (WIPO). An effective counter-strategy must be multidimensional, encompassing regulatory strengthening, the use of detection technologies such as digital watermarking and content ID systems, as well as public education to curb the demand for illegal content. A comparison with the United States, Japan, and South Korea shows that proactive enforcement, a quick notice-and-takedown mechanism, and industry cooperation have proven effective in reducing violations. In conclusion, the eradication of illegal streaming sites in Indonesia requires continuous synergy between the government, industry, and society to protect copyright and the sustainability of the creative industry ecosystem in the digital era.

Gotong royong, or mutual cooperation, is a deeply rooted local cultural value in Indonesian society that plays a strategic role in strengthening social cohesion and promoting environmental consciousness. This study aims to explore and analyze the function of gotong royong in fostering social solidarity and raising community awareness of environmental sustainability through various communal activities. These activities include neighborhood cleaning, reforestation efforts, and participatory waste management, all of which require active involvement from community members. Using a qualitative descriptive method, the research was conducted through field observations and in-depth interviews with residents actively engaged in gotong royong practices. The findings reveal that gotong royong serves as a powerful social mechanism that encourages a sense of togetherness, mutual aid, and shared responsibility among community members. These interactions help to solidify social bonds and create a collective spirit that is vital for social resilience. In addition to reinforcing social relationships, the practice of gotong royong significantly contributes to enhancing environmental awareness. Communities become more proactive in maintaining cleanliness, preserving green spaces, planting trees, and managing waste sustainably. The study concludes that gotong royong is not merely a traditional cultural practice, but also an effective and relevant instrument for promoting social and environmental well-being in contemporary society. Its continued integration into community development programs could further strengthen both social solidarity and environmental stewardship, making it a vital component in sustainable development initiatives. Therefore, revitalizing and institutionalizing gotong royong is essential for fostering holistic and inclusive community growth.