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The implementation of local democracy in Indonesia faces challenges when the electoral and procedural mechanisms regulated in modern village administration are not fully in line with the socio-cultural traditions of indigenous communities. Many villages still strongly uphold the values, norms, and authority of traditional institutions that have historically regulated communal life, including in terms of leadership legitimacy. Tension between formal democracy and customary values arises when the village political process is perceived as not reflecting the cultural identity of the community. This situation creates a need to understand how the integration of customary institutions can strengthen the legitimacy of village leaders in the local democratic system. This study uses a literature review method with a content analysis approach because the study focuses on the concept of the role of customary institutions in strengthening local democracy and the legitimacy of village leadership. This method allows researchers to explore theories and compare previous findings to form a systematic understanding. The research data comes from 19 secondary sources in the form of scientific books and journal articles published between 2016 and 2025 that are relevant to the themes of customs, village governance, community participation, and local leadership. The search was conducted using the Publish or Perish application with purposive sampling techniques to select sources directly related to the main research issue. This study concludes that the integration of traditional institutions into local democracy produces a model of village leadership that is legally strong and culturally rooted. This integration provides a basis for strengthening local democracy based on cultural wisdom, thereby supporting village development.

The concept of fides quaerens intellectum (faith seeking understanding) in this study is interpreted by emphasizing the rationality of faith as a form of apologia based on 1 Peter 3:15. This study aims to demonstrate that Christian faith is not merely spiritual and normative in nature, but also possesses a rational dimension that can be intellectually justified. In this context, 1 Peter 3:15 serves as a biblical foundation that underscores the importance of believers being prepared to provide a logical and responsible explanation for the hope they possess.This research employs a qualitative approach through library research, combined with an exegetical analysis of 1 Peter 3:15 and a philosophical-theological approach to understand the relationship between faith and reason. Through this framework, the rationality of faith is examined as an integral part of the Christian apologetic tradition. Furthermore, this study affirms that faith and reason are not contradictory realities, but rather complementary elements in the pursuit of truth. The findings indicate that the rationality of faith functions not only defensively but also constructively in fostering dialogue between faith and the intellectual world. Christian faith is understood as a conviction that remains open to rational examination without losing its dimension of mystery. Therefore, fides quaerens intellectum emerges as a relevant paradigm in addressing modern challenges, while also contributing to the development of theological and philosophical studies, particularly in strengthening the integration of faith and reason in the life of believers.

This study examines the lived faith of Catholic migrants from East Nusa Tenggara (NTT) who have migrated to the Muslim-majority landscape of South Kalimantan, Indonesia. These migrants face a profound crisis of identity as they transition from a dominant religious environment to a marginalized minority status, necessitating a research objective that explores how their faith is reinterpreted amidst such socio-religious pressures. Employing a qualitative phenomenological-hermeneutical method, the research utilizes Paul Ricoeur’s threefold mimesis - prefiguration, configuration, and refiguration - as its primary interpretive framework. The findings reveal a significant narrative shift from an inherited “communal Catholic habitus” to a “refigured faith” characterized by personal agency and reflective commitment. This transformation is sustained through adaptive relational ethics, such as the sanctification of work and collaborative hospitality, which allow migrants to navigate their vulnerability. The study synthesizes these experiences to conclude that internal migration constitutes a vital locus theologicus, wherein the rupture of traditional religious structures does not erode faith but rather matures it into a more resilient, intentional, and relational existential orientation. Consequently, migration emerges as a transformative theological process that redefines the intersection of faith, culture, and minority existence in pluralistic societies.

The distribution of takjil in Pucang Village, Buduran, Sidoarjo a tradition of sharing food to break the fast is not only viewed as a form of individual worship but also plays a vital role in strengthening social bonds among residents. In addition to fostering brotherhood, the practice of sharing takjil also serves as a means of instilling social values such as empathy, mutual cooperation, and a sense of responsibility toward the surrounding community. In the context of the takjil-sharing activity, social solidarity is key to strengthening bonds of brotherhood. In the social life of Muslim communities in Indonesia, the tradition of sharing takjil during Ramadan is not merely a routine distribution of food for breaking the fast, but a social practice that can strengthen the sense of brotherhood among residents. This study employs the Participatory Action Research (PAR) method, an approach that positions the community as both the subject and an active partner throughout the entire research and community service process. The primary purpose of the iftar-sharing activities during Ramadan is not merely to meet the practical needs of breaking the fast, but also to strengthen social bonds and brotherhood among community members through shared experiences and direct interaction.

This community service activity aims to describe the process and impact of the UMKM-Based Sepak Takraw Tournament for all of West Sumatra (Piala Limkos Sedunia) held in Nagari Sikucur, V Koto Kampung Dalam District, Padang Pariaman Regency, West Sumatra, as part of the Regular KKN Program of Universitas Negeri Padang for the January–February 2026 period. The method used is participatory action research with a qualitative descriptive approach. Activities were carried out for 30 days (January 9–February 8, 2026), involving 32 teams from 19 districts/cities across West Sumatra and hundreds of local UMKM actors. KKN students served as media partners, live streaming hosts on social media, and documentation committees. Results indicate that the tournament successfully stimulated the local economy with significant financial turnover through a 14-day UMKM bazaar, increased promotion of traditional sepak takraw sports, and strengthened social cohesion among nagari residents. The activity also contributed as an athlete development platform ahead of the West Sumatra Provincial Sports Week (PORPROV) 2028. The integration of sport events with UMKM empowerment has proven to be an effective strategy for improving rural community welfare.

This community service activity aims to enhance the understanding of local business actors in Kanekes Village (Baduy Luar) regarding the implementation of a sales information system to support the management and marketing of traditional handicraft products. The main problems faced by partners include unstructured transaction recording, low utilization of sales data, and business management that is still based on memory. The implementation method uses a participatory approach through socialization, training, hands-on practice, and mentoring, with data collection techniques carried out through interviews and field observations. The activity was conducted on April 17, 2026, involving MSME handicraft actors as the main partners. The results show an increase in business actors’ understanding of the importance of sales recording systems as a basis for business management. Participants began to be able to record transactions in a more structured and simple manner and utilize sales data to monitor business performance and identify the most in-demand products. In addition, there was a shift in business management patterns from memory-based to simple data-based systems. This activity also encouraged improvements in digital literacy through the introduction of social media utilization and digital marketing strategies. Overall, this program contributes to strengthening the capacity of business actors and supporting the more effective and sustainable development of traditional product marketing. Keywords: Community Service, Msmes, Sales Information System, Baduy Luar, Digital Marketing

This study aims to collect Serawai ethnic folktales, analyze their narrative structures, and identify the cultural values embedded within them. The research employs a qualitative descriptive method using structural and cultural value approaches. Data were obtained through interviews with informants, resulting in the collection of six Serawai folktales, namely Si Pahit Lidah (Serunting Sakti), Dusun Tinggi (Sebakas), Danau Kuranding, Batu Balai, Misteri Bukit Candi, and Sepit Kancing. The analysis focuses on structural elements, including theme, plot, characters and characterization, and setting, followed by an examination of cultural values using Clyde Kluckhohn’s cultural value orientation theory. The findings show that the six folktales are constructed through the integration of narrative elements that form a unified meaning and convey moral and cultural messages to the community. The dominant character, Serunting Sakti, represents wisdom, moral responsibility, and leadership. Furthermore, the analysis reveals that Serawai folktales contain five cultural value orientations proposed by Kluckhohn: the nature of human life, human work, human relations with time, human relations with nature, and human relations with others. These values are reflected in attitudes of wisdom, honesty, responsibility, hard work, appreciation of experience, environmental awareness, mutual cooperation, deliberation, and respect for customary traditions. Among these orientations, the most dominant is human relations with others. Overall, Serawai folktales function as oral literary heritage and as a medium for transmitting cultural values, preserving local wisdom, and strengthening Serawai cultural identity.

Jamu is a traditional Indonesian herbal drink believed to have health benefits and has been preserved to this day. One type, turmeric and tamarind jamu, is known to effectively alleviate menstrual cramps naturally. The workshop on making turmeric and tamarind jamu at Wahidiyah High School in Kediri City on May 17, 2025, aimed to enhance students' knowledge and skills in preparing jamu hygienically. The activity was attended by 15 students from grades 10 and 11, using methods such as lectures, discussions, leaflets, and hands-on practice. Evaluation results showed an average increase in knowledge scores from 76.4% to 97.9%, particularly in terms of cleanliness and storage. This workshop not only educated students about the benefits of jamu but also fostered cultural awareness and entrepreneurial potential. The turmeric and tamarind herbal medicine education program at SMA Wahidiyah successfully improved students' knowledge and skills in preparing herbal medicine hygienically, with significant improvements in hygiene and storage aspects. In addition, this activity is expected to be the first step in introducing herbal medicine as a natural health product that has the potential to be developed further.

This study was motivated by students’ low conceptual understanding of temperature, heat, and thermal expansion at SMP Negeri 28 Batanghari, where learning achievement remained below 50%. Instruction predominantly used PowerPoint-based media, resulting in passive learning and limited contextual engagement. This study aimed to develop web-based interactive multimedia (GlidesApps) integrated with Cepak Kapung ethnoscience that is valid, practical, and effective in improving seventh-grade students’ conceptual understanding. The study employed a Research and Development (R&D) approach using a development model consisting of five stages: analysis, design, development, implementation, and evaluation. The resulting product, named LokaSains, is a web-based learning application accessible via smartphone, laptop, or computer without installation. It presents learning content on temperature, heat, and thermal expansion integrated with the ethnoscience of Cepak Kapung, a traditional cake from Batanghari Regency. Content expert validation obtained a score of 91.07% (very valid), while media expert validation reached 87.50% (very feasible) after two revisions. Teacher practicality assessment produced 98.33% (very practical), and student responses in small-group and large-group trials reached 94% and 90.35%, respectively (very good). During implementation with 28 seventh-grade students, the mean pretest score increased from 46.07 to 76.79 in the posttest. A paired samples t-test produced t = −13.053 with Sig. (2-tailed) = 0.000 < 0.05, indicating a significant difference in conceptual understanding before and after using the multimedia. The N-Gain score of 0.57 indicated moderate effectiveness in improving learning outcomes. Accordingly, the LokaSains interactive multimedia is considered valid, highly practical, and effective for teaching temperature, heat, and thermal expansion at junior high school level.

This study examines the dynamics of church music regulation implementation in the congregation of the Adventist Secondary School – Surya Nusantara Adventist University (SLA-UASN) Pematangsiantar (September 2022–December 2025). The goal is to describe the implementation of the regulation in worship practices, address challenges, reveal congregational responses, and align local practices with the views of Ellen G. White and official SDA documents. The research employed a qualitative descriptive approach with a case study method; data were collected through in-depth interviews with 16 informants, participant observation, and documentation studies, then analyzed thematically using source triangulation. The results indicate that the regulation originates from church regulations (SDA Church Guidelines) and local policies, but is disseminated orally, resulting in differing understandings. There is intergenerational tension between supporters of traditional music (hymnals) and contemporary music that has not been bridged dialogically. Resistance from music ministers arises from inconsistent implementation and minimal involvement in policy development. Communication between music leaders and ministers remains weak, with no regular evaluation forum, resulting in a continued decline in the quality of music worship. This study concludes that effective music regulation requires clear written documentation, structured intergenerational dialogue, ongoing music theology education, and inclusive and participatory pastoral leadership.

This Community Service Program aims to strengthen the role of Baduy youth in decision-making based on local wisdom in facing social change. Baduy youth hold a strategic position as successors of cultural values; however, they also face challenges due to increasingly dynamic social changes. Therefore, strengthening efforts are needed to ensure that they are able to preserve traditional values while adapting to contemporary developments. This activity was conducted in Kanekes Village, Lebak Regency, on April 17, 2026, using participatory, educational, and collaborative approaches involving customary leaders and Baduy youth as the main partners. The implementation methods included socialization sessions, group discussions, and simulations of decision-making based on local wisdom. The results show an increase in the understanding and involvement of youth in recognizing the importance of local wisdom as a foundation for decision-making. The participatory approach proved effective in enhancing awareness and encouraging active participation of youth in preserving cultural values. In conclusion, this program successfully strengthens the role of Baduy youth as both cultural preservation agents and social adaptation actors in responding to ongoing social change.

Christian Religious Education (PAK) learning is undergoing significant changes in the Digital 5.0 era with the utilization of technology as the main support. This study explores the challenges in Christian learning and explores technological solutions that can improve student engagement and material comprehension. Through the literature study, the main challenges identified include the limitations of traditional learning resources and the lack of attractiveness of the materials. Solutions are proposed by integrating E-Learning, Virtual Reality, Augmented Reality, and mobile applications in the curriculum. Teacher training and support from the community and church are key in implementing this approach. Continuous evaluation and problem solving are the focus to ensure success and sustainability. The results show that technology contributes significantly to creating an interactive and relevant learning environment, building a solid foundation for increased student engagement and understanding of Christian teachings. By stepping with technology, this article presents a foundation for enhancing Christian Religious Education learning amidst the dynamics of the digital world

Financial literacy is an essential aspect in supporting community financial management, particularly in rural and indigenous communities such as Kanekes Village (Baduy). Although the community has begun to access financial services and digital technology, their ability to manage finances remains limited. Therefore, this community service activity aims to identify the level of financial literacy and to encourage public awareness of better financial management. The method used is a descriptive qualitative approach through in-depth interviews and field observations. The results show that the community, especially in Baduy Luar, has utilized social media such as TikTok Live and Instagram for product marketing and has adopted digital payment systems such as QRIS through Bank BRI, although cash transactions still dominate. The main sources of income come from micro-enterprises based on local potential, including handicrafts, traditional clothing, accessories, and food products. However, the community generally lacks financial recording practices and structured financial planning, causing income to be directly spent on daily needs. The activity also indicates the emergence of initial awareness regarding financial management and highlights the role of youth as local leaders in adopting digital technology. Therefore, strengthening financial literacy is crucial to improving financial behavior and supporting sustainable economic transformation within the community.

Nagari Pandam Gadang is a village in Gunuang Omeh District, Lima Puluh Kota Regency, West Sumatra Province, with an area of 64.00 km² and a population of approximately 5,058. This article aims to present a comprehensive profile of the village, covering aspects of geography, history, public facilities, tourism potential, and the economic conditions of the community. The data in this article is compiled based on the Administrative Map created by KKN students from Padang State University in 2026, supported by field observations and related literature sources. Geographically, this village has a potential natural landscape for the development of the agricultural and tourism sectors. From a historical perspective, Nagari Pandam Gadang is known as the birthplace of national hero Ibrahim Datuk Tan Malaka. In addition, this village has natural tourism potential such as the Many Fish Tourism and the Lotus Cave, which have not been optimally managed. The community's economic condition is still dominated by the traditional agricultural sector. Therefore, an integrated development strategy is needed to improve community welfare through the sustainable utilization of local potential based on local wisdom.

Fahombo (Hombo Batu) is a cultural heritage of the South Nias people that not only displays visual beauty and symbolic meaning, but also contains educational values for character building for the younger generation. This study aims to explore the pedagogical aspects contained within it while examining its relevance to the integration of arts and culture in holistic learning in the modern era. A qualitative approach with descriptive methods was chosen to understand the meaning, function, and educational messages that are alive and passed down through this cultural practice. Data collection was conducted through field observations, in-depth interviews, and documentation involving traditional leaders, parents, and actively participating youth. Analysis was carried out through stages of reduction, presentation, and drawing conclusions by applying triangulation of sources and techniques to ensure the validity of the findings. The results of the study indicate the existence of character-building values such as courage, discipline, responsibility, perseverance, and social solidarity. Furthermore, this activity reflects a comprehensive learning process because it involves the physical, mental, emotional, social, and cultural dimensions in an integrated manner. These findings confirm that local wisdom can be utilized as a relevant contextual learning resource to develop a holistic education model that is adaptive to current developments while rooted in cultural identity.

Abstract This study aims to analyze the level of digital literacy among students of the Islamic Religious Education (PAI) study program at State Islamic Higher Education Institutions (PTKIN) and its implications for the quality of their understanding of fiqh al-ibadah. Employing a descriptive qualitative approach with data collection techniques comprising comprehensive literature study and analysis of student digital behavior trends, this research identifies two poles interacting dynamically: on one hand, the expansion of access to religious content through digital platforms has opened unprecedented opportunities for democratizing Islamic jurisprudence knowledge; on the other, the tendency toward instant content consumption potentially reduces depth of understanding of ijtihad methodology and classical fiqh epistemology. Findings indicate that PAI students generally possess adequate technical digital skills, yet remain weak in the critical literacy dimension namely the ability to evaluate the validity, authority, and religious context of digital sources. This phenomenon produces a literacy paradox: students who appear "digitally literate" operationally are paradoxically vulnerable to fragmented and superficial fiqh understanding. This study recommends integrating critical digital literacy education into the PAI curriculum at PTKIN  not as an elective add-on, but as a core competency embedded inseparably within the broader process of fiqh learning. Only through this approach can PAI students leverage digital platforms optimally as tools that strengthen, rather than replace, the structured and methodological tradition of Islamic scholarship

This study aims to explore the practice of Buddhist marriage in the Semarang Regency, which is carried out alongside traditions and local wisdom. The research employs a qualitative approach using a cultural anthropology method to examine the influence of Javanese beliefs on the wedding rituals of Buddhist communities in the Semarang Regency area. Data were collected through the review of relevant literature and interviews with selected informants, chosen based on their background and expertise related to the research topic. The collected data were then analyzed in depth to identify the values of local wisdom within Javanese society that coexist harmoniously with Buddhist wedding ceremonies. The findings indicate that Buddhist marriage in Semarang Regency is not merely a legal recognition of union between two individuals entering married life, but also represents a socio-cultural phenomenon reflecting processes of adaptation and negotiation between religious teachings and local cultural values. Buddhist communities in Semarang Regency conduct marriage ceremony according to Buddhist religious traditions combined with Javanese practices. The religious ceremony is performed at a temple and led by a Romo Pandita, and the the wedding ceremonies continue according to Javanese culture. Javanese beliefs remain strongly influential, shaping various stages of marriage, from partner selection and proposal rituals to ceremonial practices during the wedding. Beliefs related to weton calculations, auspicious days, slametan rituals, the preparation of sesajen, and ceremonial elements within wedding receptions continue to maintain their place amid the dynamics of modern society.

This study examines the pedagogical transformation of Islamic Religious Education (PAI) teachers in realizing gender-equitable and inclusive learning. Ideal PAI teacher pedagogy encompasses not only content mastery but also pedagogical competence and social sensitivity capable of responding fairly to learner diversity. This study identifies that traditional teacher-centered, rote-oriented pedagogy with minimal gender awareness constitutes a primary barrier to creating equitable learning environments. The required transformation includes developing cooperative learning strategies, eliminating gender bias in classroom interactions, differentiating instruction according to student needs, and using inclusive stereotype-free teaching materials. The theological foundation of Islam affirms that human dignity regardless of gender as emphasized in QS. Al-Hujurat: 13 aligns with inclusivity values in education, making this transformation an authentic manifestation of the rahmatan lil'alamin principle rather than a deviation from Islamic values. Despite ongoing challenges including entrenched patriarchal culture, limited gender literacy, insufficient inclusive teaching materials, and social resistance, this pedagogical transformation carries broad implications for improving learning quality, strengthening tolerance, and enhancing PAI teacher professionalism in Indonesia.

The development of Pantai Indah Kapuk 2 (PIK 2) presents serious issues, including eviction, the loss of traditional livelihoods, and the marginalization of local communities within a modernization agenda that disregards social justice and sustainability. This research questions the extent to which the dominant modernization bias influences the socio-economic conditions of the surrounding community, as well as how public participation practices are implemented in the planning and execution of the project. The PIK 2 project has led to social inequality, the deprivation of rights, and environmental degradation, illustrating a pattern of systemic exploitation of coastal communities through the economic and political power of development elites. The dominant development theory framework proposed by Melkote and Steeves is used to examine modernization bias, supplemented by Islamic concepts such as mustadh’afin and ghasab to strengthen the social justice perspective. In this study, the author employs a qualitative case study approach, utilizing in-depth interviews, field observations, and documentation involving affected residents, community leaders, and policymakers. The results of the analysis indicate very low levels of public participation, instances of intimidation during land acquisition, and a significant loss of access to employment and basic facilities for the community. The conclusion of this research emphasizes the need for policy reform to ensure that development is more transparent, participatory, and equitable, in order to protect the rights of local communities from dominant and exploitative development patterns.

Melasma is a chronic acquired hyperpigmentation disorder affecting sun-exposed facial areas and associated with ultraviolet exposure, hormonal influences, and genetic predisposition. This review aims to describe the mechanisms of action, effectiveness, and safety of topical depigmenting agents in melasma management. Hydroquinone remains the traditional gold standard through tyrosinase inhibition, while triple-combination therapy with retinoids and corticosteroids demonstrates superior reduction in Melasma Area Severity Index scores compared with monotherapy. Non-hydroquinone agents such as tranexamic acid, azelaic acid, niacinamide, cysteamine, and thiamidol show comparable efficacy with improved tolerability. Common adverse effects include erythema and irritation, with rare ochronosis linked to prolonged hydroquinone use. In conclusion, individualized multimodal strategies with strict photoprotection are essential for effective and sustained melasma control.