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This study discusses the role of FoGuangShan Humanistic Buddhism in building compassion-based communities through education in Indonesia. As one of the schools of modern Buddhism, FoGuangShan transmits the values of compassion, wisdom, and humanity in educational practices, both formal and informal. Using a qualitative descriptive approach, this study explains how these values are applied in curriculum, learning activities, and social programs involving interfaith and cultural communities. The results of the study show that education based on Humanistic Buddhism plays an important role in fostering tolerance, strengthening moral character, and encouraging social solidarity in Indonesia's multicultural environment. Furthermore, FoGuangShan managed to create a learning space that not only focuses on academic knowledge, but also on the development of empathy, social skills, and collective awareness for living in harmony. In addition, an inclusive and dialogical approach to education is able to strengthen social relations between individuals and minimize potential conflicts based on religious and cultural differences. These findings confirm that the educational model implemented by FoGuangShan can be a significant contribution to the development of character education, interfaith dialogue, and the strengthening of social cohesion in a pluralistic society in Indonesia, as well as an alternative reference for human values-based educational practices.

Buddhist teachings play a crucial role in addressing various social problems that continue to develop in the modern era. Rapid social change, globalization, and technological advancement have brought not only positive impacts but also serious challenges, such as increasing social conflicts, moral degradation, individualism, and the weakening of social awareness within society. In this context, Buddhism offers universal ethical guidance that remains relevant across time, particularly through the principles of compassion (karuṇā), loving-kindness (mettā), wisdom (paññā), and mental equanimity (upekkhā), which guide individuals toward harmonious and responsible living. This study aims to analyze the role of Buddhist values in providing solutions to contemporary social problems. The research employs a descriptive qualitative method based on library research, using a hermeneutic approach to Buddhist sacred texts and relevant scientific studies. The findings indicate that the application of Buddhist values contributes significantly to the development of social morality, the strengthening of social solidarity, conflict resolution, and the formation of individual character marked by empathy, tolerance, and responsibility. Furthermore, these values play an essential role in fostering interreligious harmony and cultivating collective awareness of the importance of peaceful coexistence within pluralistic and multicultural societies.

The development of digital information technology has fundamentally transformed the ways university students access and interpret religious information. Social media platforms such as TikTok, Instagram, and YouTube have become primary spaces where students encounter diverse forms of religious content, ranging from educational dakwah to provocative narratives that may trigger tension and conflict. This phenomenon creates both opportunities and challenges for shaping religious moderation, particularly among first-semester students who are in the formative stage of constructing their intellectual and religious identities. This study aims to explore in depth the dynamics of religious moderation among first-semester students at IAINU Tuban within the context of digital polarization. A descriptive qualitative method was employed, utilizing semi-structured interviews, observations, and documentation as data collection techniques. Data were analyzed through thematic processes of reduction, presentation, and conclusion drawing. The findings reveal that students exhibit high social media engagement and are frequently exposed to short dakwah content circulated through algorithmic mechanisms. However, they also confront digital polarization characterized by emotional disputes, informational bias, and negative perceptions of other religious groups. While students demonstrate an initial understanding of religious moderation—such as wisdom, tolerance, and resistance to provocation—they have not fully developed adequate religious digital literacy to critically evaluate extreme content. This research concludes that social media simultaneously serves as a medium for dakwah and a site of polarization, highlighting the need for systematic reinforcement of digital literacy and religious moderation within Islamic higher education. 

The tradition of Ketupat Qunutan on the 15th night of Ramadan in Kampung Pinang, Tangerang City, is a religious practice of the Muslim community that integrates congregational qunut prayers, the making and distribution of ketupat as a symbol of gratitude, almsgiving, purity of heart, and brotherhood. Through a living hadith study approach, this research analyzes how the values of the Sunnah of the Prophet Muhammad SAW, such as communal prayer, food charity, and strengthening Islamic brotherhood, are contextualized within the local culture of the archipelago without a literal textual basis, but rather as a harmonious actualization between Islamic teachings and traditional wisdom. The findings show the dynamics of religious understanding between textual and contextual approaches, in which this tradition strengthens social solidarity, mutual cooperation, and the transmission of the Islamic identity of the archipelago, while also functioning as effective cultural da'wah without contradicting sharia law. This study contributes to the study of Islamic anthropology and living sunnah, affirming cultural acculturation as a form of religious expression that is alive and relevant.

Islamic architecture in the archipelago cannot be understood as simply a transfer of physical forms from the Middle East to Southeast Asia. It is the result of a deep cultural dialogue between universal Islamic principles and local wisdom that has been formed since pre-Islamic times. When Islam spread in the archipelago, it did not exist as a force that negates Hindu, Buddhist, and vernacular traditions, but rather proceeded through visual and structural synthesis that gave birth to a distinctive and hybrid Islamic architectural identity. One of the most iconic manifestations of this process is the use of overlapping roofs in historic mosques such as the Great Mosque of Demak and the Great Mosque of Banten. Different from typical Persian or Mediterranean stone domes, this multi-storey wooden structure is inspired by the concept of Meru in Hindu-Javanese architecture. The choice is not only symbolic, but also a functional adaptation to the tropical climate, as it allows for efficient rainwater disposal as well as optimal natural ventilation. Spatially, the placement of mosques follows the concept of Catur Gatra Tunggal, which is the integration of mosques with squares, government centers, and markets. This pattern reflects the integration between the spiritual, political, and economic life of the community. In the interior, the use of Saka Guru shows the appointment of local construction techniques as the main element of worship buildings. Aspects of syncretism are also seen in ornamentation, where pre-Islamic figurative motifs are transformed into flora and calligraphy patterns that are in harmony with the principles of Islamic aniconism. Thus, the archipelago's Islamic architecture represents Islam as an inclusive and contextual force that is able to process local traditions into a sustainable new identity.

This study is entitled “The Ecofeminist Movement of Mollo Indigenous Women in Rejecting Marble Mining (study: Rejection of Marble Mining in Fatumnasi Village, South Central Timor Regency)” which aims to understand and analyze the ecofeminist movement carried out by Mollo indigenous women in rejecting marble mining activities in Fatumnasi Village. The presence of marble mining in the Mollo indigenous area has posed a threat to Environmental sustainability, water sources, and cultural values that have long been the identity of the community. Through a descriptive qualitative approach, this study describes the role and form of resistance of Mollo indigenous women based on the ecological relationship between women and nature. Data were obtained through in-diepah interviews, field observations, and documentation of the head of Fatumnasi Village, traditional women’s figures, religious figures, community leaders, and youth leaders. The results of the study indicate that the movement to reject marble mining is not merely a form of protest against environmental damage, but also a form of ecofeminist awareness that emphasizes that women’s bodies and the body of nature are an inseparable whole. This movement is expressed through various acts of resistance such as traditional rituals, weaving, demonstrations, and customary deliberations, each carrying symbolic meaning about the harmony between humans and nature. Based on Françoise d’Eaubonne’s theory of ecofeminism, the Mollo women’s movement reflects critical awareness toward patriarchal and capitalist systems that exploit both women and the environment. Thus, it can be concluded that the ecofeminist movement of Mollo indigenous women in rejecting marble mining is a form of women’s struggle to maintain environmental sustainability and maintain cultural identity through loclah wisdom practices.Ecofeminism, Mollo Indigenous Women, Marble Mining, Fatumnasi Village, Environment

This training aims to strengthen local wisdom-based character for students at SMPN 3 Want Jaya, Aceh Besar Regency with traditional meudike art material. This training was carried out using lecture methods, learning by doing, discussion and question and answer. The first training session was conducted directly by Syeh Medya Hus as a meudike expert and the second session was carried out with group training. The results of the training show that this training can positively contribute to strengthening the religious, social and responsible character of students at SMPN 3 Want Jaya which is reflected in their seriousness, sincerity, cohesiveness, cooperation, helping each other during the ongoing training process. Therefore, this training can continue to be developed both in formal and extracurricular learning processes at school to create a generation that loves cultural identity and national identity.

This study analyzes the legal framework and social implications of the modification licensing process in customary buildings. Modifications are often carried out in response to modernization, material changes, and contemporary functional needs, which have the potential to clash with efforts to preserve cultural values and local wisdom. Using a qualitative approach with case studies in several indigenous villages in Indonesia, data was collected through in-depth interviews, observations, and review of licensing documents and related policies. The results of the study show that there is a tension between formal licensing laws (such as Building Permits/IMB) and customary laws that apply in local communities. An effective licensing process requires intensive dialogue and collaboration between local government authorities, customary institutions, and building owners to ensure modifications still respect the values contained in cultural heritage. The study recommends a flexible and consultation-based licensing framework that harmoniously integrates positive legal aspects and customary norms, while promoting community awareness and participation in heritage conservation.

Food tourism is increasingly recognized as a strategic component in enhancing the competitiveness of tourism destinations, particularly thru the development of local cuisine based on local wisdom. However, most research still views digital platforms as partial promotional tools and has not yet studied how to use them systematically to build a sustainable culinary tourism ecosystem. The purpose of this study is to examine how digital platforms contribute to the development of local cuisine and how they contribute to the strengthening of sustainable culinary tourism. This is the culinary tourism destination that is the subject of this study, which was conducted using the case study method. Data was collected thru in-depth interviews with culinary MSME producers, destination managers, and tourists, as well as online observations via social media, travel review platforms, and culinary markets. The research results show that the value of tourism experiences can be enhanced, destination identity strengthened, and active participation of local SMEs increased thru the integration of digital platforms that connect visual promotion, tourist interaction, and digital culinary stories. The latest finding in this research is the development of a multi-platform digital integration model that serves not only as a marketing tool but also as a collaborative ecosystem that helps local economic growth, preserves culinary cultural heritage, and enhances the competitiveness of tourist destinations. The results of this research contribute conceptually and practically to building sustainable digital-based culinary tourism strategies.

This study aims to describe and analyze the activities taking place in the Rumah Adat Tinggi of Rengat as a reflection of the social and cultural identity of the Indragiri Hulu community. The research is motivated by the functional shift of traditional houses amid modernization, which threatens the continuity of local wisdom. This study employs a qualitative descriptive method. Data were collected through field observations, interviews with cultural figures and caretakers, and documentation of cultural events held in the traditional house. The findings indicate that the Rumah Adat Tinggi serves not only as a historical heritage but also as a social and cultural center for the community. Activities within it embody values such as mutual cooperation, deliberation, respect for ancestors, and cultural education for the younger generation. From the perspective of functionalism, the traditional house operates as a social system that maintains societal balance through social, cultural, and integrative functions. This research emphasizes the importance of revitalizing the Rumah Adat Tinggi to ensure its continued role as a living space for cultural transmission amid globalization.

East Nusa Tenggara (ENT) possesses substantial natural resource potential across the agricultural, fisheries, renewable energy, and tourism sectors. However, their utilization remains largely unsustainable and continues to face challenges such as excessive resource exploitation, environmental degradation, limited infrastructure, and low human resource quality. This study aims to analyze the prospects and challenges of sustainable economic development in ENT by highlighting natural resource management and opportunities for developing new economic sectors based on innovation and local wisdom. The findings indicate that ENT has strategic opportunities in renewable energy development, sustainable tourism, and agricultural diversification, although these are constrained by weak governance, socio-economic inequality, and vulnerability to climate change. Therefore, the economic transformation of ENT requires strengthened regulations, multi-stakeholder collaboration, and sustainability-oriented investment. The findings underscore the necessity of fostering a sustainable economic transformation in ENT that aligns with global environmental goals while respecting local traditions and resources. This research provides valuable insights for policymakers, businesses, and community stakeholders aiming to promote sustainable growth in the region.

This study developed the Weton-Based Leadership Model as a leadership framework that integrates Javanese cultural values from the weton system with modern leadership theories, such as transformational, servant, charismatic, and situational leadership. Using a postmodern paradigm with an exploratory qualitative approach, this study utilizes pattern matching and explanation building methods through in-depth interviews with cultural experts and human resource management practitioners, as well as analysis of Javanese cultural documents. The results of the study identify five key components in the model, namely self-awareness, value alignment, situational adaptability, team harmony, and risk governance. These five components interact with each other to form contextual leadership that is in harmony with personal identity, organizational culture, and environmental demands. The practical implications of this study include the use of weton as a reflective instrument in recruitment, personalized leadership development, and the strengthening of an inclusive organizational culture. Further research is recommended to test this model in various industrial contexts through quantitative methods and longitudinal approaches.

This community service activity aims to strengthen the role of higher education institutions in preserving local culture through the revitalization of cultural arts learning based on local wisdom, particularly traditional Nias carving art. The main problems faced by the partners include the limited availability of contextual cultural arts learning, minimal integration of traditional art practices into university courses, and students’ low understanding of the philosophical values embedded in Nias carving motifs. The implementation method employs a participatory–educational approach consisting of preparation, socialization, theoretical and practical training, intensive mentoring, and evaluation stages. This activity involves students and lecturers as participants as well as agents of cultural preservation. The results indicate a significant improvement in participants’ knowledge of the symbolic meanings of Nias carving motifs, their basic skills in designing and drawing carving motifs, and their appreciative attitudes toward the preservation of local cultural arts. This activity contributes to the strengthening of cultural arts learning in higher education and has the potential to serve as a sustainable model of community service based on local culture.

 The development of modern education requires a strong philosophical foundation to ensure that learning processes are not merely technical but oriented toward holistic human formation. This article aims to comprehensively analyze the role of the philosophy of science within contemporary education through a conceptual exploration grounded in an extensive literature review. The philosophy of science with its three major pillars: ontology, epistemology, and axiology serves as an analytical framework for understanding the nature of human beings, the structure of knowledge, and the values embedded within educational objectives. The research methodology employs the Miles and Huberman data analysis model, consisting of data reduction, data display, and conclusion drawing/verification. The findings indicate that the philosophy of science plays a strategic role in providing direction and orientation for the development of humanistic, adaptive, and globally responsive education. Moreover, this study reveals that the advancement of scientific knowledge encounters significant challenges, including ontological complexity, epistemological crises driven by digital disruption, moral degradation, and shifting scientific paradigms. In the age of artificial intelligence and globalization, the philosophy of science emerges as an ethical and methodological compass to ensure that scientific progress remains aligned with human welfare. This study underscores the urgency of reconstructing educational paradigms by integrating humanistic values, local wisdom, and modern scientific thought to realize a future of science that is ethical, sustainable, and dignified.

The informal institution of mutual cooperation (gotong royong) in the rice farming community in Bhera Village, Mego District, Sikka Regency, remains the main foundation of social solidarity and the sustainability of agricultural activities even though modernization and the use of labor have begun to shift traditional values. A qualitative approach with a case study method was used to explore the role, form, and meaning of mutual cooperation in agricultural practices. Data were collected through in-depth interviews, participant observation, and documentation studies of rice farmers who are active in mutual cooperation activities. Data analysis was carried out through reduction, presentation, and drawing conclusions using triangulation techniques to ensure the validity of the findings. The results show that mutual cooperation is manifested in every stage of farming, from uprooting seedlings, planting (planting), clearing weeds, to harvesting, which is carried out voluntarily and in turns through the Irutan Tradition system. This institution functions as a collective work mechanism that reduces production costs, overcomes labor shortages, and strengthens social ties between farmers. Beyond its economic function, mutual cooperation has profound social and cultural significance as a symbol of brotherhood, togetherness, and collective responsibility in maintaining the sustainability of local wisdom and the resilience of farming communities amidst social and technological change.

Micro, Small, and Medium Enterprises (MSMEs) play a strategic role in Indonesia's economic development, particularly in developing products based on local wisdom. Toko Jayabaru is an MSME that markets Maumere's signature souvenirs made from traditional ikat woven fabric, facing various challenges and opportunities amid business and tourism dynamics. This study aims to identify internal and external factors affecting Toko Jayabaru's performance and formulate appropriate business development strategies through SWOT analysis. The research employs a qualitative descriptive approach with data collection through in-depth interviews with the owner and management of Toko Jayabaru. Data analysis uses the SWOT framework (Strengths, Weaknesses, Opportunities, Threats) to identify the business's strategic position and formulate alternative development strategies. Toko Jayabaru's main strengths lie in strong local cultural identity, authentic product quality, and adequate business experience. Weaknesses include limited digital marketing, restricted production capacity, and lack of derivative product variations. Opportunities encompass Flores tourism sector growth, increasing interest in local products, and potential strategic collaborations. Main threats are competition from similar products, influx of imitation products, and dependence on tourism sector fluctuations. Recommended development strategies include strengthening branding through storytelling, diversifying woven derivative products, optimizing digital marketing, strategic collaboration with tourism stakeholders, enhancing human resource capacity, and implementing customer loyalty programs. Implementation of these strategies is expected to increase MSME competitiveness while preserving Maumere's local culture.

This study examines how integrating local ecological wisdom and eco-literacy education fosters environmental awareness, behavioral transformation, and health outcomes among Indonesian primary school students. The research responds to the ecological paradox of rapid technological growth amid worsening environmental degradation, where youth eco-literacy remains below 45%, indicating a gap between environmental knowledge and sustainable action. The study aims to develop a culturally responsive model of sustainability education that connects environmental ethics, cultural identity, and public health. Using a qualitative case study design, the research was conducted at SD Islam Kreatif Mutiara Anak Sholeh, Sidoarjo, East Java, from July to August 2025, involving 60 students and six teachers. Data were collected through semi-structured interviews, observations, and document analysis. Four major themes emerged: (1) cultural narratives as catalysts for environmental awareness, (2) eco-literacy as experiential and behavioral transformation, (3) collaborative learning as collective environmental agency, and (4) eco-health as psychosocial and physical well-being. Findings show that integrating Majapahit-era ecological values and local storytelling into eco-brick and composting projects enhanced students’ responsibility, cooperation, and emotional balance. The study synthesizes Eco-pedagogy, Constructivism, and Eco-health frameworks into a Culturally Responsive Eco-Health Pedagogy, demonstrating that sustainability learning rooted in culture and participation promotes both environmental and health outcomes. This model contributes to the global Education for Sustainable Development (ESD) 2030 agenda by linking culture, ecology, and well-being in primary education.

This study explores the implementation of sustainable accounting practices in the management of Pasir Panjang coastal tourism by examining how local cultural values and community personality influence sustainability-driven decisions. Using a qualitative approach, data were collected through interviews, field observations, and documentation analysis involving local community members, tourism actors, and village government representatives. The findings indicate that sustainable accounting is not only understood as an administrative or financial reporting system, but also as a framework shaped by cultural norms, collective identity, and local wisdom. Elements such as communal responsibility, environmental awareness, and traditional stewardship practices significantly contribute to how sustainability initiatives are planned, recorded, and evaluated. Furthermore, the personality traits of the local community—such as openness, cooperation, and strong social cohesion—play an essential role in ensuring inclusive participation and shared accountability. This study concludes that integrating cultural values and community character enhances the effectiveness of sustainable accounting practices in coastal tourism management and encourages long-term environmental and socio-economic resilience.

Karangtalun Village, located in Kalidawir District, Tulungagung Regency, East Java, has significant potential for developing Family Medicinal Plants (TOGA) to support community-based health practices. However, the utilization of TOGA in daily health care remains limited due to a lack of knowledge and practical skills among residents. At the same time, the community faces a growing social challenge—digital exposure among young children, which negatively affects their physical, psychological, and social well-being. To address these issues, a capacity-building program was implemented for women involved in the Integrated Guidance Post (Posbindu) through training on TOGA cultivation and digital literacy education using the Community-Based Participatory Research (CBPR) approach. This participatory model actively engaged community members in the planning, implementation, and evaluation stages. The program results showed an increase in participants’ understanding of TOGA as an alternative for self-care and traditional medicine, greater awareness of the adverse effects of excessive gadget use among children, and positive behavioral changes in parenting, such as setting screen-time limits and replacing gadget use with creative family activities. These findings demonstrate that integrating local wisdom–based education with digital literacy can effectively strengthen family resilience and promote sustainable well-being in the digital era.

Karangtalun Village, located in Kalidawir District, Tulungagung Regency, East Java, has significant potential for developing Family Medicinal Plants (TOGA) to support community-based health practices. However, the utilization of TOGA in daily health care remains limited due to a lack of knowledge and practical skills among residents. At the same time, the community faces a growing social challenge—digital exposure among young children, which negatively affects their physical, psychological, and social well-being. To address these issues, a capacity-building program was implemented for women involved in the Integrated Guidance Post (Posbindu) through training on TOGA cultivation and digital literacy education using the Community-Based Participatory Research (CBPR) approach. This participatory model actively engaged community members in the planning, implementation, and evaluation stages. The program results showed an increase in participants’ understanding of TOGA as an alternative for self-care and traditional medicine, greater awareness of the adverse effects of excessive gadget use among children, and positive behavioral changes in parenting, such as setting screen-time limits and replacing gadget use with creative family activities. These findings demonstrate that integrating local wisdom–based education with digital literacy can effectively strengthen family resilience and promote sustainable well-being in the digital era.