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This article discusses the da'wah communication strategy implemented by Habib Alwi Assegaf, a preacher known for his polite, inclusive, and heartfelt approach. This research focuses on the analysis of the discourse of his lectures that integrate universal Islamic values with the local wisdom of the Indonesian people. The research method used is a qualitative approach, with descriptive analysis of data in the form of lecture transcripts, da'wah videos, and audience responses. The results of the study show that Habib Alwi Assegaf uses three main strategies in his da'wah communication. First, the use of simple but meaningful language, which allows audiences from various social and educational backgrounds to understand the message conveyed. Second, an emotional approach that emphasizes compassion, empathy, and appreciation for the audience, thus creating personal closeness. Third, strengthening local cultural values, such as the tradition of mutual cooperation and customs, which are combined with Islamic teachings. This approach is not only effective in conveying religious messages, but also in building social harmony in a diverse society. This research shows that da'wah is not only a means of conveying religious teachings, but also a tool to strengthen relationships between individuals in a multicultural society. Thus, this study is expected to contribute to the development of da'wah communication studies in Indonesia.

Mount Merapi, Indonesia's most active volcano, poses significant threats to the Stabelan Hamlet situated nearby. This study delves into the community's indigenous knowledge, residing about 3 km from Mount Merapi's summit, in confronting volcanic eruption disasters. Employing qualitative methods, the research elucidates local customs and ancestral beliefs crucial for disaster readiness. Interviews provide primary data, complemented by secondary sources like journals and news. Employing purposive sampling, data analysis follows the Miles and Huberman model. Findings reveal the Stabelan Hamlet's adeptness in employing local wisdom like creating bonfires, maintaining calm during eruptions, and interpreting dreams as disaster coping mechanisms. This indigenous wisdom not only shapes preparedness but also preserves cultural heritage local wisdom, The community's receptiveness ensures the integration of traditional practices alongside contemporary disaster management strategies mandated by the government.

This study uses a qualitative descriptive method to explore the potential of Lake Toba as an open-ended material in learning Indonesian for Foreign Speakers (BIPA). The research findings show that the geographical uniqueness of Lake Toba as a tourist destination offers opportunities for enriching relevant vocabulary for BIPA learners. In addition, the cultural elements typical of Lake Toba, such as traditions, arts, and customs, are rich learning resources in supporting language and culture teaching simultaneously. To maximize this potential, teaching materials are developed through interactive modules, learning videos, and virtual tours that present an immersive learning experience. This approach not only improves learners' language skills but also creates a deep emotional connection with the material, because learners can experience the beauty of Indonesian culture directly through the media provided.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The type of research used is qualitative research using a descriptive qualitative approach. The method used is the ethnographic research method. This data was collected by the author through a team of data collectors, all of whom came from each tribe in Malacca Regency. Not all tribes in Malacca Regency are interviewed, but in terms of sabate saladi customs, hamis batar ceremonies or rituals in the Fehan plains there are similarities. The results of the interview show that the adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency is a tradition of celebrating the corn harvest which has been passed down from generation to generation from ancestral times to the present, especially the first harvest at the beginning of the year/called batar tinan. There is an adaptation of Catholicism to the local wisdom of Hamis Batar in Malacca Regency, namely that the teachings of the Catholic Church are not conflicted with human traditions because the church was also born from human cultural traditions. There are similarities in the meaning of hamis batar with the Eucharistic prayer in the Eucharist celebration. The Hamis Batar ceremony is an expression of gratitude from the people for the results given by God.

The government plans to increase the Value Added Tax (VAT) rate by 1%, from 11% to 12% in 2025. This policy has certainly triggered various reactions in society, from support to concern, especially regarding its impact on the prices of basic necessities and people's purchasing power. Value Added Tax (VAT) is a tax levied on the consumption of goods and services within the Customs Area, imposed at each stage of production and distribution. VAT collected by the central government applies to the purchase and sale of certain goods and services, such as motor vehicles, houses, and internet services, which will be subject to the 12% VAT rate. The Minister of Finance emphasized that the increase in VAT rates does not apply to people's basic needs.  Basic necessities, as well as critical services like healthcare and public education, will remain exempt from VAT or will be subject to lower rates. Secretary of the Coordinating Ministry for Economic Affairs, Susiwijono Moegiarso, said that the technical details of implementing 12 percent VAT will be contained in the Minister of Finance Regulation (PMK) which is currently being drafted by the Ministry of Finance (Kemenkeu). Will this policy become an obstacle to national economic growth, especially in the public purchasing power sector? What are the impacts on purchasing power, the business world and economic recovery? What are the government's steps to reduce the negative impacts of this policy

The purpose of writing this article is to find out that Dalihan Natolu in Batak customs, especially us as Toba Batak people and we can understand that this theology is also connected to the concept of Dalihan Natolu as a symbol of unity in Toba Batak tribal customs and we also as Indonesian people are a reflection of traditions and culture that have been known throughout the world since the time of our ancestors. However, with the entry and domination of Western religions in Indonesia, traditional and cultural values ​​began to experience a process of desacralization and were even marginalized. As a result, the identity of the Indonesian people seems to be lost in expressing their beliefs. To face this challenge, a new theological model is needed that is rooted in what exists in Indonesia, in this case the concept of Dalihan Na Tolu, namely the customs of the Batak tribe. And dalihan na tolu is a kinship system that brings society to an egalitarian status in love and sacrifice.

Javanese culture has a rich and diverse uniqueness, including in its traditional culinary aspects. Traditional food is not just a dish, but also a symbol of cultural values, customs, and local wisdom that have been passed down from generation to generation. However, in the era of globalization and modernization, traditional food faces major challenges due to shifts in people's consumption patterns who prefer fast food or international cuisine. This article discusses efforts to preserve Javanese culture through traditional food that not only aims to maintain cultural identity, but also to increase local economic empowerment. Using a literature study method, this study shows that strategies such as digitalization of promotion, product innovation, and tourism integration are able to revive interest in traditional food among the community. Thus, preserving traditional Javanese food can be one solution to maintain cultural heritage while creating sustainable economic opportunities

The purpose of this study is to understand Romans 12:-2 from a hermeneutic point of view, especially in relation to the concept of "renewal of the mind" as the key to spiritual transformation in the Christian life. Paul emphasizes the importance of a profound inner change in order to be in harmony with God's will, which is not only a change in behavior, but also a change in mindset influenced by God's Word. Paul's letter to the church in Rome, written to the church in Rome, teaches about salvation through faith and the relationship between the Law and faith in Christ. In Romans 12:2, Paul exhorts believers not to follow worldly values, but to have experiences that renew their minds so that they understand God's will. This hermeneutic interpretation suggests that the renewal of the mind leads believers to live differently from the norms of the world, which affects all aspects of daily life, including relationships with others. However, challenges arise from cultural influences, world customs, and personal weaknesses that hinder change. The results of this study show that the transformation of the heart and mind that Paul teaches is an ongoing spiritual journey that requires dedication, discipline, and patience. This change enables believers to live according to God's good, pleasing and perfect will and bear witness to the world in the truth.

The wedding feast or yuamul farah in each tradition certainly has its distensing or uniqueness that gives birth to the characteristics of each region. The traditions carried out by each tribe of the community are certainly different from one another, one of which is the phenomenon practiced in the traditional events of the Mandailing tribe of North Sumatra which is still attached to this day is the tuor tradition in the Mandailing traditional marriage. Tuor is the name of the marriage dowry in the Mandailing customary agreement. The general description of tuor is: a man is obliged to give tuor to the woman he is going to marry. Tuor is a custom that has existed for a long time. For the people of Mandailing, the practice is as a form of preserving estavet tradition, although some of them do not know the origin of this tradition before. The author's observation on the area can be said that some people agree with the existence of this tuor tradition, but it is undeniable that there are other parts of the community who contradict the practice of the tuor because it can burden the party who will carry out the marriage. The party who feels burdened is the young man who is about to get married. Because sometimes the nominal size of the tuor results in delays in the marriage procession due to economic problems. The result of this study is that the Islamic perspective related to the tour inherited by the Mandailing community is not contradictory, because it is carried out on the basis that it both have aspects of willingness between one party and another. In addition, there is also a sense of family, agreement and also a sense of sincerity between the two sides of the family. The amount of the tuor is no longer a benchmark in Islamic considerations Because the form of the agreement between the two sides became the main foundation in establishing the tour.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

The pre-wedding procession in Mandailing tradition is a tradition that is still carried out today. Mandailing customary law regulates forms of marriage that reflect the community's kinship, cultural and religious values. Traditional weddings involve Dalihan Na Tolu—mora, kahanggi, and anak boru—as the core of the traditional procession. The wedding ceremony begins with a traditional meeting called makkobar or markkatai, where unique and formal greetings are used. Post-wedding processions such as marulahari, mangupa-upa and so on, all of this cannot be separated from the customs that are still inherent in Mandailing customs. All Mandailing traditional practices cannot be separated from the role of dalihan na tolu, especially in matters of marriage. This research uses a literature study method by analyzing traditional documents and related literature. The results show that Mandailing customs not only reflect cultural identity, but also strengthen social harmony and are able to adapt to changing times.

Cultural Islam and structural Islam are two approaches that reflect the dynamics of Islam in society. Cultural Islam Refers to religious expressions that are integrated with local culture, such as traditions, arts and customs. This approach emphasizes harmony between Islamic values ​​and cultural identity, making it more flexible in responding to social change. Meanwhile, structural Islam is more oriented towards systems and institutions, such as politics, economics and law. This approach aims to build a social order that is in accordance with Islamic principles through formal policies and regulations. This research aims to analyze the interaction and contribution of these two approaches in building a balanced life for Muslims between spiritual values ​​and social needs. This study uses a qualitative method with a text analysis approach and in-depth interviews with the main actors in each approach. The research results show that cultural Islam and structural Islam do not conflict with each other, but rather complement each other. Cultural Islam strengthens the spiritual and emotional aspects of society, while structural Islam provides a normative and regulative basis for society's life. In conclusion, integration between cultural Islam and structural Islam can be a solution to face the challenges of modernity without abandoning Islamic values. The synergy between the two is able to create harmony between local traditions and global demands, making Islam an inclusive and relevant religion in various contexts of life.

The The aim of this study is to examine the migration pattern of the Minahasa people to the Netherlands over three generations, focusing on the economic aspect that became one of the main drivers of migration. This research uses a qualitative approach with descriptive analysis that combines historical data, interviews and literature studies related to the migration phenomenon that occurred from the early 20th century to the present. The three generations of Minahasa migration to the Netherlands include: (1) the first generation that left during the colonial period, generally driven by employment factors and the role of the Netherlands as a colonial state, (2) the second generation that began to migrate in post-independence Indonesia, where economic and educational factors were the main considerations, and (3) the third generation that migrated with more diverse motivations, including the search for better economic opportunities and family reasons. The research found that economic migration was a very important factor in each generational phase, although personal motivations and socio-political developments in Indonesia and the Netherlands also played an important role. The impact of this migration is not only visible at the individual level, but also affects social and economic changes in both countries, both in terms of the integration of the Minahasa community in the Netherlands and their contribution to the economic development of the Netherlands. In addition, this study also highlights the differences in migration characteristics from generation to generation.The reasons for the Minahasa migrated to the Netherlands from the first generation to the present are as follows: (1) KNIL were soldiers of the Dutch East Indies Kingdom, some former KNIL soldiers from Minahasa chose to fly and migrate to the Netherlands. The interaction of culture, religion and language that lasted for a long time eventually gave birth to emotional closeness between immigrants, in this case the Dutch and the Minahasa. (2) The Netherlands and the Minahasa are closely related because Minahasa is the 12th province of the Netherlands. This made people loyal to Twapro choose to migrate to the Netherlands. (3) On Santa Claus (a celebration of Christmas welcoming day, which is celebrated by the Dutch and Minahasa residents), on December 5, 1957, the Indonesian government carried out a massive nationalization of assets belonging to the Netherlands, the embassy and consulate (Netherlands) was closed, and evacuation plans were prepared everywhere (massive expulsion of Dutch citizens out of Indonesia). At that time, not only Dutch citizens were forcibly evicted, but also many Minahasa people who migrated to the Netherlands on their own wishes and choices by boarding Dutch ships together to the Netherlands. (4) A movement involving Minahasa people occurred in 1958 which was Permesta. For a just and prosperous economy as well for a life that is safe, comfortable and peaceful. (5) The creation of the Jakarta Charter, which was signed on June 22, 1945. At this time, gradually, the Minahasa people migrated to the Netherlands because they were worried about their religion as a minority in their country. (6) Many Minahasa people have been displaced, as a result of the "prejudice" of some Indonesians towards them. In the post-Independence period of the Republic of Indonesia, there were prejudices against Christians. This prejudice was based on the a priori attitude of other groups who accused them of being Dutch 'sympathizers'. Because their religion is Christianity who came from the Netherlands and were educated by evangelists from the Netherlands. (7) Assimilate in the context of marriage. (8) The similarity of customs, customs, traditions, culture and beliefs between the Dutch and the Minahasa. There is a bright future in the exchange of personal stories between Minahasa people, migrated Minahasa and native Dutch who will understand each other much better. It is also hoped that the sciences in the fields of architecture, water management or agriculture, plantations and others will enable the Minahasa diaspora in the Netherlands to use them to develop and advance their Minahasa homeland, through hard skills and soft skills. There are many potentials and opportunities to tie and strengthen relations between the two countries.

Batak Toba is a tribe with strong customs in Indonesia. One of the applicable values ​​and norms is regarding the process of dividing inheritance among descendants. The existence of male descendants in Toba Batak society is very important to continue the clan. However, not all family members have male offspring. So, the tradition of buying clan (manuhor clan) emerged to overcome this. This phenomenon gives rise to differences in the distribution of inheritance for biological male descendants and male descendants of the clan. This writing provides an understanding of the legal review of the process of dividing customary inheritance for biological male descendants and sons belonging to the clan in Batak Toba. This problem will be studied using normative methods with the perspective of Toba Batak traditional inheritance law through legal studies, journals and research that has been carried out by previous researchers. This writing discusses the implementation of inheritance distribution between biological sons and sons who bear the clan in Batak Toba based on previous research analysis and community customs. The originality of this research explains the role of customary inheritance law that applies in the Toba Batak community in the process of dividing inheritance between biological sons and sons of the clan by showing the similarities and differences that occur.    

This journal aims to explore the contextualization of theology in the development of the church in East Asia, focusing on the interaction between the teachings of the gospel and local traditional belief systems. The approach used in this study is a qualitative method. The findings of this study show that churches in East Asia attempt to integrate fundamental Christian teachings and adapt to local cultural needs and customs. The research found that despite efforts to create worship that is more relevant to local cultures, churches are still careful not to mix Christian teachings with traditions that could undermine the core teachings of the faith. In addition, the research also found that there is a difficulty in finding a balance between liturgical innovation and maintaining the holiness of Christian teachings. Too much adaptation to local cultural elements can lead to a loss of authentic Christian identity, while too little adaptation can make Christianity difficult to be accepted by society. To deal with this kind of conflict, churches in East Asia have endeavored to develop theologies rooted in their local traditions. In this way, churches in East Asia seek to create a deeper understanding of how the gospel can interact with the social, cultural and spiritual needs of local communities. One of the important findings of this study is also the importance of active congregational participation in the contextualization process. This congregational participation and diologetics help local churches to be more sensitive to existing social and cultural dynamics, as well as make a greater contribution in determining relevant forms of worship and teaching. This includes the avoidance of practices that could lead to syncretism, i.e. the mixing of Christian teachings with traditional elements that are contrary to the Christian faith.

The Baduy community located in Lebak Regency, Banten, is an ethnic group that still maintains its customs even today amidst the wave of modernization. This research aims to explore how the Baduy people preserve their customs and traditions as well as the challenges they face in facing changing times. In the era of globalization and modernization which has brought advances in technology and foreign culture, the Baduy people continue to maintain their cultural identity, especially through the principles of simple and sustainable living. This research uses qualitative methods combined with interview techniques and participant observation to understand their practices in preserving customs and traditions. The research results show that the preservation of Baduy customs is not only achieved through religious rituals but also the way they organize their socio-economic life, for example in an agricultural system that respects the environment and a lifestyle that prioritizes simplicity.  However, big challenges come from technological developments, economic changes and increasingly strong external cultural influences.

Leadership based on the values of Islamic culture and local culture is a leadership concept that integrates universal values from Islamic teachings with local wisdom present in society. In this context, leadership emphasizes not only managerial skills but also moral aspects, ethics, and social responsibility aligned with religious teachings and local customs. This article aims to explore the concept and implementation of leadership based on Islamic and local cultural values, as well as the challenges faced in its application. Leadership in Islam stresses the principles of justice, wisdom, and simplicity, which are reflected in the behavior of Prophet Muhammad (SAW) and his companions, while local culture provides a context that strengthens social relations and solidarity within the community. Through a literature study, it is found that the application of leadership based on these cultural values can enhance interpersonal relationships, strengthen moral integrity, and create a harmonious work environment in various organizations, both in education and government sectors. However, effective implementation requires a deep understanding of the balance between religious teachings and local wisdom in the changing social context. Therefore, it is essential to adapt these leadership principles according to the dynamics of society without disregarding the core values inherent in both cultures.

The role of the Operational Department in Handling the MT. Mumbai ship at PT. Pelayaran Multi Jaya Samudera Belawan begins when the ship arrives at the port. The shipper sends the documents required in the loading process when the ship arrives, the ship's agency also makes a request for inspection to related agencies such as the Port Health Office, Immigration, Customs and Excise and Belawan Harbor Master The methods used in writing this paper are field research and library research.  

This paper explains the procedures for processing ship departure documents. PT. Tarunacipta Kencana Dumai Branch as a shipping company that handles ships entering and exiting Dumai Port and completes ship documents before the ship leaves Dumai Port. During the land practice, the author collected data using field research methods and library research methods, articles and journals related to the title and other supporting media. Procedures for processing ship departure documents have been effective and efficient. PT. Tarunacipta Kencana Dumai Branch as an agent who handles all ship departure documents for the relevant agencies starting from arranging Port Health Quarantine Clearance (PHQC) at the Quarantine office, processing Out Passport permits at the Immigration office, Crew List Out at the Port Authority office, Outward Manifest at the Customs and Excise office until the issuance of the Sailing Approval Letter (SPB) at the Harbormaster's office.