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The flipped classroom model emerges as an innovative pedagogical approach that fosters active student participation and cultivates personal responsibility for learning, particularly within the context of distance education. This method presents a valuable alternative for delivering practical-oriented courses such as Applied Ethnomusicology. In practice, the instructor’s role shifts from a traditional knowledge transmitter to a learning facilitator whose responsibilities include guiding, inspiring, and supporting students in achieving optimal learning outcomes. This study aims to analyze the effectiveness of implementing the flipped classroom model in the online learning of the rapa’i musical instrument at the Department of Performing Arts, Syiah Kuala University. Additionally, it seeks to describe the subjective perceptions and responses of both students and lecturers toward this instructional approach. Online learning was conducted using Zoom Meeting as the primary platform for synchronous interaction, supported by WhatsApp for content distribution and communication. A formative research methodology was employed, involving 20 students enrolled in the Applied Ethnomusicology course. Qualitative data were collected through observations of each flipped classroom phase and in-depth interviews with participants. Quantitative analysis was conducted to assess effectiveness via N-gain calculations. Results indicate that all stages of the flipped classroom model were successfully implemented, and the online learning process proceeded adequately despite challenges such as limited internet access and the scarcity of personal rapa’i instruments. Quantitatively, the model demonstrated moderate effectiveness, with an N-gain value of 0.3. Overall, students displayed high levels of enthusiasm and consistent engagement during each learning session, reflecting a significant increase in learning involvement.

Penelitian ini bertujuan untuk menganalisis pengaruh perkembangan pariwisata terhadap pelestarian bahasa dan budaya Batak di TukTuk, Samosir. Dalam konteks pariwisata yang berkembang pesat, penting untuk memahami dampak positif maupun negatif yang ditimbulkan terhadap kelestarian budaya lokal. Penelitian ini juga mengidentifikasi tantangan yang dihadapi dalam melestarikan bahasa dan budaya Batak di tengah pengaruh globalisasi dan dominasi bahasa asing. Di samping itu, penelitian ini mengkaji peran masyarakat lokal dalam menjaga kelestarian budaya Batak. Metode yang digunakan adalah pendekatan kualitatif deskriptif dengan teknik wawancara mendalam, observasi langsung, dan studi dokumentasi. Informan dalam penelitian ini adalah masyarakat lokal yang aktif dalam kegiatan budaya dan kepariwisataan. Hasil penelitian menunjukkan bahwa pariwisata memberikan peluang untuk memperkenalkan budaya Batak kepada wisatawan, namun juga memunculkan tantangan serius, seperti komodifikasi budaya dan penurunan penggunaan bahasa Batak. Masyarakat lokal memiliki peran kunci dalam mempertahankan tradisi dan bahasa Batak, meskipun masih menghadapi tekanan budaya luar. Diperlukan kolaborasi antara masyarakat dan pihak terkait untuk menciptakan strategi pelestarian budaya yang berkelanjutan di tengah arus pariwisata yang terus berkembang.

Desa Karangrau di Kecamatan Banyumas memiliki lahan subur yang sebagian besar ditanami durian hasil persilangan lokal dan Musangking. Pertanian, terutama budidaya durian, menjadi mata pencaharian utama warga. Para petani tergabung dalam Gapoktan Sumber Makmur dan KWT Setia Tani yang berperan dalam pengelolaan hasil panen. Namun, terdapat beberapa kendala seperti keterbatasan pengetahuan teknik budidaya modern, perawatan tradisional tanpa dukungan teknologi, serta sistem irigasi yang belum optimal. KWT Setia Tani juga menghadapi tantangan dalam pengolahan produk turunan durian akibat minimnya pengetahuan diversifikasi. Padahal, durian berpotensi diolah menjadi roti, selai, tepung, hingga pemanfaatan limbah sebagai bahan bakar alternatif. Melalui peningkatan pengetahuan, teknologi, dan inovasi pengolahan, Desa Karangrau berpeluang menjadi sentra durian unggulan yang mampu meningkatkan nilai tambah dan kesejahteraan masyarakatnya.Desa Karangrau di Kecamatan Banyumas memiliki lahan subur yang sebagian besar ditanami durian hasil persilangan lokal dan Musangking. Pertanian, terutama budidaya durian, menjadi mata pencaharian utama warga. Para petani tergabung dalam Gapoktan Sumber Makmur dan KWT Setia Tani yang berperan dalam pengelolaan hasil panen. Namun, terdapat beberapa kendala seperti keterbatasan pengetahuan teknik budidaya modern, perawatan tradisional tanpa dukungan teknologi, serta sistem irigasi yang belum optimal. KWT Setia Tani juga menghadapi tantangan dalam pengolahan produk turunan durian akibat minimnya pengetahuan diversifikasi. Padahal, durian berpotensi diolah menjadi roti, selai, tepung, hingga pemanfaatan limbah sebagai bahan bakar alternatif. Melalui peningkatan pengetahuan, teknologi, dan inovasi pengolahan, Desa Karangrau berpeluang menjadi sentra durian unggulan yang mampu meningkatkan nilai tambah dan kesejahteraan masyarakatnya.

This study examines the stages of the mangain tradition in marriages between the Toba Batak and Karo ethnic groups in Pintu Angin Village and examines the importance of clans (marga) within the Toba Batak ethnic group. This study employed a qualitative descriptive approach, with data collection techniques including interviews, observation, and documentation. The results of this study demonstrate that the mangain tradition must be applied to marriages between the Toba Batak and Karo ethnic groups. For the Toba Batak community, clans are a vital identity, and interethnic marriages clearly hold a place within the Toba Batak traditional institution, the Dalihan Na Tolu structure. However, the mangain tradition also serves as a gateway for people outside the Toba Batak ethnic group to join the Toba Batak community. Furthermore, the Pintu Angin Village community supports this tradition as a cultural heritage that must be upheld. The mangain process is also seen as maintaining the dignity of Toba Batak customs and demonstrating mutual respect between ethnic groups.

This quasi-experimental study aims to find out if playing traditional games like asingasing and dende can help young children in group B at TK Kemala Bhayangkari 06 Tallo improve their gross motor skills. We are testing the traditional games to see if they make a difference, and the main thing being studied is how well the children develop their gross motor skills. The study included all the children in group B, which had a total of 38 students. The sample was divided into two groups: group B1, which played the dende game and had 20 children, and group B2, which played the asingasing game and had 18 children. The researchers collected data using a checklist to observe the children. They also analyzed the data using descriptive and inferential methods. Result showed that playing traditional games like asingasing and dende helped children's gross motor development. The assessment showed that children who played the traditional games had average scores in the developing category, which was expected, and children who played the dende game even reached the very well-developed category.

The Famotu Ono Nihalo tradition is one of the essential rituals in the customary wedding ceremonies of the Nias community, particularly in Lasarabaene Village, Mandrehe Subdistrict, West Nias Regency. This tradition consists of giving advice to the bride, which is rich in moral, spiritual, and social values. The ritual not only affirms the bride’s status as a wife but also serves as a medium for transmitting cultural values and collective identity. However, along with the wave of modernization, this tradition has undergone changes in terms of its form, symbolic meaning, and cultural values. This study aims to reveal the symbolic meanings contained in the Famotu Ono Nihalo ritual and to analyze the forms of social interaction within it, including its transformation due to social change. The research employs a descriptive qualitative method with data collected through observation, in-depth interviews, and documentation. The informants consist of traditional leaders, women elders, and community members who still practice and understand the tradition. The findings show that the white cloth symbolizes purity and blessing, while afo (betel quid) represents acceptance and social attachment. Although the ritual today tends to be simplified and some cultural symbols are no longer used, the core values such as parental advice, blessings, and the strengthening of social cohesion remain preserved. Therefore, Famotu Ono Nihalo continues to be relevant as a cultural heritage and a form of social education, even as it adapts to modern changes.

This community engagement activity aims to introduce and promote Es Pisang Ijo, a traditional culinary delight from Makassar, to the mothers of Aisyiyah Ranting Suterejo in Surabaya. The program was implemented through the National KKN-Dik collaboration between Universitas Muhammadiyah Makassar and Universitas Muhammadiyah Surabaya. The method applied was a field study involving several stages—explanation, demonstration, and direct hands-on practice. The activity received a highly positive response, as participants were actively involved in every phase, showing enthusiasm and curiosity. The outcomes of this activity include improved culinary skills, strengthened cultural awareness, and the creation of new opportunities for micro-enterprise development rooted in traditional cuisine. Additionally, this program enhanced cross-cultural communication and strengthened social solidarity among Aisyiyah members. Es Pisang Ijo thus represents not only a dessert but also a symbol of togetherness, women’s empowerment, and cultural preservation. This initiative reaffirms Aisyiyah’s role as an empowered women’s community that contributes to economic independence and cultural resilience through traditional culinary innovation as a medium of empowerment and community development.

Program pengabdian masyarakat ini bertujuan untuk meningkatkan pengetahuan dan keterampilan warga Desa Gununglurah dalam mengolah limbah organik rumah tangga menjadi produk ecoenzim yang bermanfaat untuk kesehatan, kebersihan, dan pertanian. Metode yang digunakan adalah pelatihan, demonstrasi, serta pendampingan pembuatan ecoenzim berbahan dasar sampah organik (kulit buah, molase atau gula merah, dan air). Dari sudut pandang farmasi, ecoenzim mengandung senyawa bioaktif hasil fermentasi yang dapat diaplikasikan sebagai pembersih alami, pengendali bau, serta berpotensi sebagai bahan tambahan dalam produk kesehatan tradisional. Hasil kegiatan menunjukkan antusiasme warga yang tinggi, peningkatan pemahaman tentang pengolahan limbah, serta kemampuan menghasilkan ecoenzim secara mandiri. Pelatihan ini berkontribusi terhadap peningkatan kesadaran kesehatan lingkungan dan potensi pemanfaatan ecoenzim dalam mendukung konsep green pharmacy.

This research examines the phenomenon of Gado-Gado Boplo as a legendary eating place recognized by Kompas, Flokq, and Nibble articles. The research uses quantitative methods using questionnaires via Google Form and secondary data from the internet, journals and interviews. The sample used was 100 people who had eaten at Gado-Gado Boplo using a Likert scale. All questions were declared valid, with a calculated R value > R table, after which the data was evaluated using Cronbach's alpha for reliability and Pearson Correlation for validity. Apart from that, the Cronbach alpha data value > 0.6 shows its reliability. The data was then subjected to multiple regression analysis, classical assumption testing, and hypothesis testing (T and F tests). The Excellence variable (X3) has a partially significant influence on the Purchasing Decision variable (Y), but the Strength (X1) and Uniqueness variables (X2) do not have a partial influence on the Purchasing Decision variable (Y), according to the T test. Furthermore, jji F shows that variables X1, X2, and X3 all influence Y significantly at the same time. In conclusion, superiority has a favorable and large influence on purchasing choices, but strength and uniqueness only have a small influence. These three X factors all have a significant influence on purchasing choices (Y) at the same time.

The sulang-sulang hariapan tradition is a significant cultural heritage of the Batak Toba community that embodies values of love, respect for elders, family reconciliation, equitable inheritance distribution, and leadership regeneration. The ritual is traditionally performed by offering food to parents who have reached the status of saur matua, symbolizing gratitude and respect. It is also accompanied by requests for blessings, advice, and public acknowledgment of mistakes, thus fostering peace, forgiveness, and social harmony within the community. However, in contemporary practice, the meaning of this tradition has gradually shifted toward a more formalized ceremony that emphasizes social status rather than its original spiritual and communal values. This study employs descriptive qualitative methods, combining field research with theological reflection, to examine how the values inherent in sulang-sulang hariapan can be understood in the light of the Gospel. The findings indicate that the tradition has profound potential to serve as a contextual medium for Christian faith expression. Therefore, it is crucial to revitalize its theological meaning so that the tradition remains relevant and transformative in strengthening family bonds and nurturing leadership in the modern era.

Local religious traditions play a crucial role in maintaining spirituality, cultural identity, and social cohesion within communities, particularly in rural areas that continue to uphold traditional values. This study aims to examine in depth the influence of the Puja Bhakti Keliling tradition on the level of participation of Buddhist devotees in various religious activities in Sumogawe Village. The study employs a quantitative approach with an associative design, involving 60 purposively selected respondents, and the data were analyzed using simple linear regression. The findings indicate that this tradition contributes significantly to the active engagement of the devotees, with an R² value of 0.634 and a regression coefficient of 0.756, confirming its positive effect. Dimensions of togetherness, social interaction, and spiritual meaning were identified as the main factors driving active participation. The results also reveal low participation in Dhamma learning sessions, highlighting the need for innovation in educational methods and more engaging learning approaches within lay communities. The Puja Bhakti Keliling tradition has proven to serve as a spiritual, social, and educational medium that holistically supports community resilience and the sustainability of religious practices. This study recommends strengthening this traditional model through intergenerational support, innovative participatory learning methods, and contextual approaches that align with community needs.

Traditional and modern leadership are two approaches with distinct characteristics and advantages. Traditional leadership is rooted in culture, customs, and values passed down through generations, where the leader's legitimacy is often based on lineage, social status, or collective recognition within the community. This model emphasizes hierarchy, authority, and stability to maintain group harmony. However, in a constantly changing era, the traditional approach is often deemed less flexible as it tends to be static and resistant to adaptation. In contrast, modern leadership emerges in response to the needs of more dynamic and complex societies and organizations. Modern leaders prioritize competence, innovation, and member empowerment, emphasizing effective communication and the ability to adapt to change. Both approaches hold unique relevance in different contexts. Integrating the positive values of traditional and modern leadership can create a more holistic model of leadership aligned with contemporary demands.

Pre-production photography is a comprehensive stage of preparation and planning before the production and post-production stages. This stage includes determining ideas, visual concepts, technical planning, location selection, and budget and schedule management. This stage is crucial to ensure the smooth running and success of production by minimising problems during shooting. Conceptual photography is photography with a design that carries a specific concept. This type of photography is included in fine art photography, which focuses on conveying ideas and abstract feelings through images. The resulting photographs prioritise the idea behind the work and often use imagination. The pre-production stage of the conceptual photography ‘Mother's Hands’ depicts mothers as loving and strong figures who maintain their identity as women with traditional Javanese nuances. This work conveys a message about the balance between domestic roles and self-esteem and reflects cultural values. The balance between the roles of woman and mother is the concept. The mother is the bearer of household responsibilities and an educator, while also being a woman who maintains her dignity and appearance with grace as a form of self-respect. Visually, this photographic work presents a Javanese mother who is a housewife and her accomplished daughter, who is the result of her mother's upbringing. The photoshoot took place indoors, with gebyok accents and other supporting props in line with the concept. The final result of the conceptual photography ‘Tangan Ibu’ is a photo that combines aesthetic and narrative elements through a meaningful visual presentation. This work provides an experience that is not only visually appealing but also invites emotional engagement from the audience. It can also serve as a reference for photography.

The Ciomas Golok is one of Banten’s intangible cultural heritage items, carrying profound historical, philosophical, and social meaning. More than a traditional weapon, it represents identity, honor, and the spirit of resistance against colonial rule. This study explores the origins and genealogy of the Ciomas Golok, analyzes the philosophy of “grip strength” encompassing physical, mental, and spiritual dimensions, and explains its role as a symbol of honor within Banten society. The research also examines its transformation in the modern era and compares it with other traditional weapons in the Nusantara and abroad. A qualitative method with a cultural ethnographic framework was applied. The research took place in Ciomas District, Serang Regency, as well as in museums, traditional markets, and cultural festivals. Data collection involved participant observation, in-depth interviews with blacksmith masters, community leaders, cultural figures, and youth, supported by literature documentation. Data analysis employed semiotics and symbolic anthropology, with validity maintained through triangulation of sources, methods, and theories. Findings show that the Ciomas Golok dates back to the Banten Sultanate era, evolving from an agricultural tool and weapon of resistance into a cultural artifact and creative economic commodity. The philosophy of “grip strength” highlights holistic values the golok as a symbol of honor, responsibility, and solidarity. Its continuing presence underscores the urgency of preservation. The study concludes that safeguarding the Ciomas Golok requires collaboration among blacksmiths, local communities, government, and academics to ensure its ongoing relevance as both a cultural emblem and an expression of Indonesian national identity.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

The purpose of this article is to explain the values ​​of Islamic religious education contained in the Ari Ana Mahun tradition in the people of Negeri Kilkoda, Gorom Island District, East Seram Regency. A unique tradition called Ari Ana Mahun or children's maulid is found in Negeri Kilkoda, Gorom Islands, East Seram Regency. Different from the usual commemoration of the Prophet Muhammad's birthday, this tradition is carried out 15 days before the month of Ramadan as a form of respect for children or family members who have died. The community believes that prayers and prepared food will make the spirits happy, as well as being a medium for maintaining Islamic cultural heritage. This tradition is carried out once a year and is passed down from generation to generation. In addition to being a form of respect, Ari Ana Mahun is a means of education for the community to preserve Islamic traditions and strengthen religious values. These values ​​are instilled from generation to generation so that the community maintains their cultural and spiritual identity. This paper aims to describe the values ​​of Islamic education contained in it. The research uses a descriptive qualitative method with data collection techniques through observation, interviews, and documentation. Data analysis was conducted through the stages of collection, reduction, presentation, and drawing conclusions. The results indicate that this tradition involves determining the date, preparing traditional food, visiting graves, decorating the containers, reciting prayers together, giving alms to children, and planting a raung (a symbol of Islam) at the graves. The Islamic educational values ​​contained include monotheism, worship, morals, silaturahmi (silaturahmi), instilling religious values ​​from an early age, and preserving Islamic culture.

Traditional games are an important part of cultural heritage that carry educational values and can serve as an enjoyable and effective learning medium for children. Through the Community Service Program (KKN), university students organized traditional game competitions during the Independence Day celebration with village children. The activities aimed not only to provide entertainment but also to foster children’s learning motivation, enhance social interaction, and develop their personal character. This study employed observation, interviews, and documentation to collect accurate data. A total of 30 children were recorded as participants, although the actual number of participants in the competitions was higher. Ten children were purposively selected as interview respondents to gain deeper insights into their experiences. The results revealed that most children felt happy and enthusiastic while participating in the competitions. They also acquired important educational values such as teamwork, concentration, patience, perseverance, and enthusiasm for learning. Moreover, the majority of respondents stated that participating in the traditional games motivated them to be more engaged in school learning and encouraged them to study harder after the activities. Therefore, the revitalization of traditional games during the Independence Day celebration can serve as an effective alternative medium to enhance children’s learning motivation, strengthen social interaction, and preserve local cultural heritage. This study suggests that integrating cultural activities into educational practices can positively influence children’s attitudes toward learning while maintaining the community’s cultural identity.

Traditional games are an important part of cultural heritage that carry educational values and can serve as an enjoyable and effective learning medium for children. Through the Community Service Program (KKN), university students organized traditional game competitions during the Independence Day celebration with village children. The activities aimed not only to provide entertainment but also to foster children’s learning motivation, enhance social interaction, and develop their personal character. This study employed observation, interviews, and documentation to collect accurate data. A total of 30 children were recorded as participants, although the actual number of participants in the competitions was higher. Ten children were purposively selected as interview respondents to gain deeper insights into their experiences. The results revealed that most children felt happy and enthusiastic while participating in the competitions. They also acquired important educational values such as teamwork, concentration, patience, perseverance, and enthusiasm for learning. Moreover, the majority of respondents stated that participating in the traditional games motivated them to be more engaged in school learning and encouraged them to study harder after the activities. Therefore, the revitalization of traditional games during the Independence Day celebration can serve as an effective alternative medium to enhance children’s learning motivation, strengthen social interaction, and preserve local cultural heritage. This study suggests that integrating cultural activities into educational practices can positively influence children’s attitudes toward learning while maintaining the community’s cultural identity.

Tempoyak is a traditional fermented paste made from durian in Indonesia, favored by the Malay ethnic group. While tempoyak holds a unique and significant place in Indonesia's rich culinary diversity, there is a notable gap in research about it compared to other fermented foods such as kimchi. More investigation is essential to grasp the microbial composition, interactions, and possible health advantages of tempoyak, which may offer benefits like boosting the immune system, reducing cholesterol levels, exhibiting probiotic qualities, preservation, and possessing antibacterial effects. Researchers could also discover vital insights regarding the history, cultural significance, production methods, microbiological issues, nutritional aspects, and future prospects of local foods like tempoyak. This research intends to examine and study tempoyak as a traditional fermented food through comprehensive literature review and data from earlier investigations. Tempoyak has a strong connection to Malay cultural identity, regardless of its production location. As a key element of the daily practices of the Malay people in Indonesia, tempoyak is typically featured at cultural events, weddings, or large gatherings. This cultural importance sets Indonesian tempoyak apart from its Malaysian counterpart. The process of making tempoyak involves mashing the durian flesh, mixing in salt, and letting the combined mixture ferment in a sealed container at room temperature for 4 to 7 days. The microbial population in tempoyak can differ but mainly includes Lactobacillus species, particularly Lactobacillus plantarum. Proximate analysis is an effective approach to evaluate the nutritional makeup of tempoyak. Differences in nutrient levels may arise from the various types of durian, salt elements, sterilization periods, temperatures, and length of fermentation. Potential research opportunities could explore tempoyak’s role in fostering sustainable food practices, additional health benefits from its consumption, and the development of innovative products based on tempoyak. The aim of this study will enhance the field and aid in safeguarding and promoting the culinary heritage of the Malay community.

The existence of a new design of this sortali is able to provide satisfaction to users in Batak Toba cultural events themselves. This writing aims to tell an interesting design in the more modern development of sortali. The design results in the form of a documentary video that provides information related to the existence of a new design on sortali that is ready to be used for major Batak Toba cultural events, especially weddings. The new design of sortali in Batak Toba culture brings fresh perspectives to the traditional accessory, which has long been a symbol of cultural pride and identity. The updated design not only maintains the core values of Batak Toba craftsmanship but also integrates modern touches that cater to the preferences of today’s younger generation. This innovative approach is expected to meet the demands of Batak Toba cultural events, where authenticity and tradition are highly valued, while also introducing a more contemporary aesthetic that appeals to a wider audience. The documentary video serves as an informative tool to highlight this evolution in sortali design. Through engaging visuals and interviews with local artisans and cultural experts, the video offers an in-depth look at the process of redesigning this iconic piece of cultural attire. It sheds light on the challenges and successes of merging tradition with modernity, demonstrating how the new design respects Batak Toba heritage while embracing innovation. By featuring real-life applications of the redesigned sortali in major cultural events, especially weddings, the video illustrates its functionality and versatility in contemporary settings. Moreover, the design of the new sortali is not just about aesthetics; it is also a statement about preserving cultural heritage in the face of modernization.