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This study explores the transformation of traditional worship values within the Klon tribe community in Alor, East Nusa Tenggara. Prior to their conversion to Christianity, the community practiced a religious system centered on mesbah (stone altars) where they worshiped ancestral spirits and local deities. The introduction of Christianity through inculturation led to a significant shift in worship practices, transitioning from rituals at the mesbah to those at the church pulpit. However, rather than losing their spiritual and communal values, these traditions adapted and were integrated into Christian practices. The study highlights how elements of local wisdom were preserved and transformed, creating a bridge between indigenous beliefs and Christian teachings. This transformation demonstrates that the core values of worship such as reverence for ancestors and community solidarity continued to play a role in the newly adopted Christian practices. The findings of this study emphasize the importance of understanding such cultural transformations, especially in the context of Christian Religious Education. It suggests that contextualizing religious teachings within local traditions and wisdom can foster a deeper, more meaningful connection to faith for communities undergoing cultural change. By valuing these local traditions, Christian Religious Education can become more relevant and impactful, encouraging a harmonious blending of old and new beliefs.

The Church in indonesia now plays an increasingly broad role in society, but also faces various complex challenges. These challenges come not only from outside, such as discrimination and social pressure, but also from within; such as limited resources and a reluctance to change. Therefore, the Church needs to understand these various issues in order to formulate ministry strategies that are relevant, contextual, and able to addres the needs of a diverse society. The Church is called to be a forum for the brotherhood of God’s people from various cultural backgrounds, while also bearing witness that unity in diversity is a tangible manifestation of God’s love in the world. However, cultural diversity can also create tension if not managed wisely. The inculturation of local cultures, such as Torok in Manggarai culture, has profound meaning. Torok is not merely a series of literary words, but has a profound meaning that reflects the identity of the Manggarai people in their relationship with themselves, others, nature, and God Himself as creator. As a poetic prayer, Torok serves as an expression of the totality of human life and a means to cultivate the values of brotherhood. The Church does not intend to implement rigid uniformity in matters that do not concern the core of the faith or the welfare of the faithful. On the contrary, the Church respects and strives to preserve the cultural riches that are characteristic of various tribes and nations.

Rapid global population growth has led to climate change and agricultural land degradation, posing significant challenges to the stability of global food security. The traditional livestock sector is known to absorb high levels of greenhouse gas emissions that can accelerate natural resource degradation and require innovative and sustainable approaches to meet the demand for animal protein. This study aims to analyze the contribution of cultured meat technology as an ethical and environmentally friendly alternative to improving global food security. This study uses a desk study method that addresses the technical, social, economic, and ethical aspects of cultured meat production. The analysis results indicate that the application of this technology has the potential to reduce land use and carbon emissions by up to 70% compared to conventional livestock systems, in addition to reducing animal suffering and the risk of zoonotic disease transmission. However, its application still faces several obstacles, such as high production costs, dependence on whey-based culture media, and difficulties in halal certification and public acceptance. These findings underscore the importance of synergy between scientists, governments, and religious authorities to ensure the safety, effectiveness, and equivalence of technology with ethical principles and socio-cultural values. With strong regulatory support and ongoing research, cultured meat technology has the potential to be a strategic solution for building a resilient, equitable, and environmentally responsible global food system.

This study aims to analyze the role of digitalization in driving social development in Indonesia through the perspective of development sociology. Digitalization has become a major force transforming social structures, values, and interaction patterns in societies worldwide. The results show that digital technology contributes significantly to increased social participation, economic empowerment, and equitable access to information. However, on the other hand, challenges arise in the form of a digital divide between urban and rural communities that can deepen social inequality. In the context of development sociology, digitalization is not only viewed as a technological process, but also as a social phenomenon that influences the dynamics of community life. Therefore, digital-based development must be directed inclusively so that all levels of society receive equal benefits. The government, educational institutions, and the community need to synergize in strengthening digital literacy and maintaining socio-cultural values ​​amidst the current of technological globalization. With a fair and participatory approach, digitalization can be an important means of strengthening social solidarity and realizing shared prosperity.

This study is motivated by the moral and spiritual crisis affecting modern leadership systems, where the exercise of power often prioritizes material and political interests over ethical values and social responsibility. In this context, the concept of Malay Islamic Leadership is considered relevant as an alternative model that integrates moral, spiritual, and local cultural values to establish a just and civilized governance framework. The purpose of this study is to describe the fundamental principles of Malay Islamic leadership, analyze the implementation of its moral and spiritual values, and assess its relevance in addressing the challenges of modern leadership. The research employed a qualitative descriptive method using secondary data obtained through literature reviews of books, journal articles, and academic documents discussing Islamic leadership and Malay culture. The results indicate that Malay Islamic leadership is founded on the values of amanah (trustworthiness), ‘adl (justice), hikmah (wisdom), and syura (consultation), while taqwa (piety) serves as the core of a leader’s spirituality. These values are proven to be relevant in the modern context as they address ethical crises, strengthen leaders’ integrity, and reorient leadership toward service and the welfare of the community.

This community service program was carried out with the aim of developing the concept of Javanese cultural art edu-tourism at the Kentingan Art Village Foundation in Surakarta as an academic contribution to realizing the vision of Solo City as an internationally recognized cultural tourism destination. The approach adopted was participatory and collaborative, involving various stakeholders such as foundation managers, local artists, academics, and the surrounding community. Through this program, the service team sought to strengthen managerial skills in art-based tourism management, enrich educational content that highlights Javanese cultural values, and develop digital promotion strategies to expand the reach of visitors. The results of the mentoring activities indicated a significant improvement in the capacity for managing art events and organizing the tourism area at Kentingan Art Village. The edu-tourism package developed successfully integrated elements of education, entertainment, and cultural preservation in a harmonious manner. In addition, the program encouraged growing interest from educational institutions and creative communities seeking to make Kentingan Art Village a site for cultural learning. Overall, this community service initiative made a tangible contribution to strengthening the community-based cultural tourism ecosystem in Solo City and serves as a model for developing sustainable tourism destinations rooted in Javanese local wisdom.

The internationalization of the Indonesian language and culture has become a crucial strategy in strengthening cultural diplomacy in the Southeast Asian region, particularly through the Indonesian Language for Foreign Speakers (BIPA) program. As a strategic partner country, Thailand hosts several universities that offer BIPA programs, including Chiang Mai University. However, a key challenge in implementing BIPA instruction abroad is the limited availability of contextual teaching materials that specifically reflect the richness of Indonesian culture. This study aims to examine the process and outcomes of a training program on the development of BIPA teaching materials based on Solo Batik for students at Chiang Mai University as a concrete form of Indonesia’s language and cultural internationalization. The research employs a descriptive qualitative approach, with data collected through participatory observation during the training sessions, semi-structured interviews with facilitators and participants, and document analysis of the teaching materials developed. The findings reveal that the training not only enhanced students’ understanding of the structure and functions of the Indonesian language but also fostered their appreciation of the cultural values embedded in the motifs, philosophy, and production process of Solo Batik. The students successfully produced creative, contextual, and learner-oriented teaching material prototypes, such as visual modules, interactive dialogues, and culture-based worksheets. These findings highlight the importance of integrating local culture into the development of BIPA teaching materials as an effective strategy for expanding the global reach of the Indonesian language. Consequently, this training serves as a collaborative model that can be replicated in other countries to support the sustainable internationalization of Indonesia’s language and cultural policies.

The Loro Dirma Traditional House in Sanleo Village is an important representation of the culture of the indigenous people and is the center of the formation of social, spiritual, and local wisdom identities. This study aims to: (1) describe the structure and architecture of the Loro Dirma Traditional House, and (2) analyze the symbolic meaning contained therein in the context of the life of the indigenous people. The study uses a descriptive qualitative approach through direct observation, documentation, and in-depth interviews with traditional leaders and the local community. The results of the study indicate that the Loro Dirma architecture is full of philosophy that reflects the values ​​of unity, respect for ancestors, and the concept of balance between humans, nature, and the Creator. In addition, the function of Loro Dirma has undergone a transformation, from a traditional residence to a center for traditional activities, a space for deliberation, the implementation of religious ceremonies, and a medium for educating cultural values ​​for the younger generation. However, the study found challenges in preservation efforts, such as limited traditional raw materials, changes in community lifestyles, and the declining interest of the younger generation in local culture. Therefore, collaboration between local governments, indigenous communities, and educational institutions is needed to document, revitalize, and integrate Loro Dirma cultural values ​​into formal and non-formal curricula to ensure their sustainability.

This article discusses how the people of Efule village can maintain diversity in their local culture. Community development based on local culture is a development strategy that places local wisdom as the basis of values, knowledge, and various practices in the community empowerment process. The purpose of this study is to explain the local cultural values that can be integrated into community development efforts in order to achieve inclusive and sustainable development . The research method used in this study is descriptive qualitative research with a participatory approach through direct interviews and literature studies on various local community development practices. The results of the study indicate that local culture plays an important role in shaping social interaction patterns and support mechanisms for empowerment programs. In addition, the involvement of traditional and community leaders in the application of values such as mutual cooperation and social solidarity has been proven to strengthen a sense of ownership and collective responsibility for development. Integration into local culture in development policies needs to be maintained as a form of development.

This study explores the ethics of teachers in a global context by comparing the professionalism of educators in Finland and madrasah teachers in Indonesia. The research aims to identify key ethical principles and practices that define teacher professionalism in these distinct educational settings. Employing qualitative methods including literature review and interviews with educators from both countries, the study highlights similarities and differences in ethical standards, pedagogical approaches, and cultural influences. Findings reveal that while Finnish teachers emphasize autonomy, democratic values, and continuous professional development, Indonesian madrasah teachers integrate religious ethics alongside pedagogical professionalism. The study discusses implications for improving teacher training and ethical guidelines to enhance educational quality and foster intercultural understanding. This comparative analysis contributes to the global discourse on teacher ethics by providing insights into how cultural and institutional contexts shape professional values and responsibilities in education.  

This study addresses citizenship justice in Indonesia amid the challenging era of globalization, focusing on the conflict between Pancasila as the state foundation and the dominant Islamic values in society. The study aims to analyze the synergy of Islamic principles—justice (ʿadl), equality (musawah), and public welfare (maslahah)—with the second and fifth principles of Pancasila to build sustainable and inclusive citizenship justice. The method used is qualitative, including content analysis and an in-depth literature review of the Qur'an, Hadith, and Pancasila documents, supplemented by semi-structured interviews with 20 experts in religion and constitutional law. The findings reveal a new conceptual framework called "Islamic Pancasila," which integrates the principle of tauhid with the value of gotong royong (mutual cooperation), reducing social polarization by up to 30% based on case simulations in multicultural areas like West Java. Islamic values provide a spiritual dimension that complements Pancasila, while Pancasila offers an inclusive nationalist framework. The study concludes that the synergy between Islamic values and Pancasila is not only a theoretical solution but also a practical strategy for realizing citizenship justice. Recommendations include integrating these values into the civic education curriculum and government policies to facilitate interfaith dialogue, strengthening national identity amid contemporary social and cultural dynamics.

The Basiacuong tradition is one of the oral cultural heritages of the Kampar (Ocu) people in Riau, which is rich in philosophical, ethical, and religious values. This study aims to analyze the expressions in the Ocu language that appear in Basiacuong practices using an ethnolinguistic approach. The research data were obtained through audiovisual observations of Basiacuong videos published in digital media, then transcribed and translated into Indonesian. The analysis was carried out using the interactive model of Miles and Huberman (1994) through three stages: data reduction, data presentation, and drawing conclusions. The results of the study indicate the existence of eight main utterances that include proverbs, traditional pantun, advice, religious expressions, and social and philosophical expressions. These utterances function to instill moral values, strengthen social ethics, entertain, and legitimize customs through Islamic teachings. This study confirms that the Basiacuong tradition is not merely an oral performance, but a means of inheriting cultural identity and an educational medium that remains relevant in maintaining social harmony in the Kampar community.

This study aims to describe and analyze the meanings contained in the cultural utterance Hase Hawaka among the people of Nanaet Village, Nanaet Duabesi District, Belu Regency, East Nusa Tenggara. Hase Hawaka is a traditional expression that has been passed down from generation to generation, embodying deep social, moral, and spiritual values within the community. The study employs a qualitative approach using structural theory to reveal the implicit meanings embedded in this traditional discourse. Data were collected through observation and interview methods, supported by note-taking and recording techniques to obtain authentic data from native speakers. The results show that Hase Hawaka serves not only as a means of traditional communication but also as a medium for cultural education that conveys values of respect, unity, and social responsibility. Furthermore, the meanings contained within Hase Hawaka reflect the community’s worldview about the balance between humans, nature, and the Creator. Therefore, Hase Hawaka plays an important role in preserving cultural identity and strengthening the social cohesion of the Nanaet community.

This study aims to analyze the perceptions of Generation Z members of the Toba Batak ethnic group in Pegagan Julu VI Village, Sumbul District, Dairi Regency, regarding the symbolic meaning of the tradition of giving manuk naniatur (a traditional gift) and the shifting meaning or function of this tradition according to Generation Z. The method used was qualitative with a descriptive approach. Data were collected through observation, interviews, and documentation. The results indicate that the tradition of giving manuk naniatur is still routinely practiced and has become a local custom. Most Generation Z members value this tradition as an important part of their cultural identity and ancestral heritage, although not all understand its symbols deeply. This tradition is seen as an expression of love and gratitude to God, as well as a sign of blessing, hope, encouragement, and strength for children or families who have migrated. However, there has been a shift in meaning in Generation Z's perspective, from the tradition previously seen as a symbol of respect and spiritual bonding to now being seen more as a cultural identity and shared values ​​that must be maintained. This study illustrates the dynamics of traditional cultural preservation and adaptation to the changing times among the younger generation of the Toba Batak ethnic group.

This research, titled “Islamic Universalism and Local Islam,” aims to analyze the relationship between the universal values of Islam and the expressions of local Islam that develop within the cultural context of society. The main focus of this study is to understand how Islam, as a universal religion, interacts with local cultures without losing its core principles such as tawhid (monotheism), justice, equality, and rahmah (compassion). The research method used is library research with a qualitative approach. Data were collected through the analysis of academic literature, scholarly journal articles, and other relevant scientific works. The analysis technique employed is content analysis, used to examine the relationship between universal Islamic values and their manifestations in local religious traditions. The findings indicate that Islamic universalism and local Islam are not opposing concepts but rather complementary ones. Islamic universalism provides an inclusive ethical and spiritual foundation, while local Islam reflects the contextual application of Islamic teachings within specific cultural settings. The integration of both creates a form of religiosity that is moderate, adaptive, and harmonious, making it relevant to the pluralistic society of the modern era.

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.

This study is grounded in the importance of understanding the dynamics of group behavior within multicultural Islamic education institutions , where spiritual values , organizational culture , and leadership interact to create a harmonious working climate . A strong organizational culture and inclusive leadership are believed to be the foundation for fostering collaboration , fairness , and mutual respect among members . The purpose of this study is to analyze how organizational culture and inclusive leadership styles shape group behavior within socially and culturally diverse Islamic education contexts . This research employs a qualitative method with a Systematic Literature Review (SLR) approach , reviewing relevant academic literature focused on group dynamics , work culture , and Islamic values . The findings indicate that an Islamic value - based organizational culture and inclusive leadership play a significant role in strengthening social cohesion , enhancing participation , and fostering group behavior that is both collaborative and spiritually meaningful .

The Baayun Counseling Socialization Program at the Health Center is designed to improve the understanding and skills of health workers in implementing a more humane and local culture-based counseling approach. Baayun counseling is a therapeutic communication method that integrates cultural values in the interaction between health workers and patients, so that services become more personalized, empathetic, and meaningful. This program is carried out through several stages, namely needs analysis, socialization, and effectiveness evaluation. The main target is health workers in primary services who interact directly with patients. The expected results of this program include improving the competence of health workers in understanding and implementing Baayun Counseling, as well as increasing patient satisfaction and compliance with health services. Program evaluations show that this approach is able to create positive changes in communication patterns, strengthen the relationship between health workers and patients, and improve the overall quality of counseling services. By adopting Baayun Counseling, Puskesmas can strengthen the cultural dimension in health services, making them more relevant and responsive to the needs of local communities. The program also has the potential to be replicated in other culturally rich regions as part of a community-based health service quality improvement strategy.

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 article discusses the meaning of religious values ​​in the Pati Ka Du'a Bapu Ata Mata tradition of the Ende Lio community and how this tradition is understood from a Catholic perspective. This tradition is a form of respect for ancestors who are believed to continue to play a role in the lives of their descendants. The study aims to explain the religious meaning, ethical values, and the integration of local traditions with the Catholic faith through an inculturation process. Using qualitative methods through interviews, observations, and literature studies, this study found that the Pati Ka Du'a Bapu Ata Mata tradition contains values ​​of gratitude, solidarity, togetherness, and an awareness of human connection with nature, ancestors, and God. From a Catholic perspective, these values ​​align with teachings on respect for others and the communion of saints, although some elements of the tradition require theological refinement to conform to Catholic principles. These findings suggest that local traditions can serve as a means of deepening faith, strengthening cultural identity, and encouraging harmonious religious practices within the Ende Lio community.