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This study aims to describe the implementation of the Segmenting, Targeting, and Positioning (STP) concept in Apple Inc.’s marketing strategy and to assess students’ perceptions as young consumers of Apple products. A descriptive qualitative approach was applied through a literature review supported by an online survey involving 30 students who use Apple products. Data were analyzed descriptively to relate Apple’s STP strategy to respondent preferences and satisfaction levels. The results indicate that Apple applies multidimensional market segmentation encompassing demographic, psychographic, and behavioral aspects, targeting premium consumers, creative professionals, and urban youth. The targeting strategy emphasizes product quality, design, and symbolic value, while positioning is established as a premium brand supported by an integrated product ecosystem. Survey findings show that ease of access is the most prioritized factor among respondents (40%), followed by information completeness (33%). The overall satisfaction level is categorized as moderate, with a mean score of 3.67. These findings suggest that Apple’s STP strategy has been effective in strengthening brand image among students; however, improvements are still needed, particularly in information delivery and service accessibility. This study is expected to provide practical insights for businesses and educational institutions in developing marketing strategies aligned with young consumer characteristics.

Urban mobility in Surabaya faces serious challenges due to the high ownership of private vehicles and the low use of public transportation. The Surabaya City Government launched Suroboyo Bus Electric in November 2024 as a sustainable transportation innovation on the Purabaya–ITS route. This study aims to analyze commuter preferences for the Suroboyo Bus Electric mode over private vehicles, by emphasizing functional factors (cost, travel time, comfort) and symbolic factors (status, identity, modern image). The research method used a quantitative descriptive approach with 400 respondents, primary data was obtained through questionnaires, while secondary data came from government documents and literature. The analysis was carried out through descriptive statistics, chi-square tests, and logistic regression. The results showed that the majority of respondents chose Suroboyo Bus Electric as the main mode (62%), with the dominance of young, middle-income users, and mostly women. Most of the respondents have one unit of private vehicle, but still use electric buses as a mode of complementing mobility. Travel destinations are dominated by social, economic, and educational activities, with an average travel time of 16–30 minutes. In terms of cost, more than half of the respondents spent Rp 5,000-Rp 10,000 per trip, indicating the affordability of fares. Symbolic factors also play an important role, where Suroboyo Bus Electric is perceived as a modern, clean, and sustainable city identity.

This study examines how children and their relationship with nature are represented through the character of Antonio in the film Encanto (2021). Antonio is portrayed as a child who can communicate with animals, reflecting innocence, empathy, and a spiritual closeness to nature. This study aims to describe how children's relationship with nature is depicted in the film and to interpret the symbolic meaning behind these interactions. The method used in this study is a descriptive, qualitative approach that draws on theories of child development, symbolism, and children's imagination. The results of this study show that among children, Antonio reflects a harmonious, loving, and open attitude towards other life forms. Animals in the film serve as moral and emotional symbols that reflect the nature of children: the jaguar symbolizes courage, the toucan symbolizes honesty and cheerfulness. In contrast, the capybara symbolizes peace of mind. This study shows that children's films can be a tool for building ecological awareness and social empathy through imagination. The implications of this study underscore the importance of strengthening empathy and environmental balance in children's education through literature and film.

The animated film KPop Demon Hunters quickly became a worldwide hit, reaching the top of Netflix's global charts with over 33 million views in just two weeks. The highly acclaimed film KPop Demon Hunters has been the subject of some research due to its notable accomplishment. Yet, none of the research above discusses the symbolism that is richly put in the movie. Thus, the research attempts to elaborate on the representation of symbolism in order to provide an alternative viewpoint of the Kpop Demon Hunters, particularly the well-known villain, the Saja Boys. In order to study the underlying meaning of the Saja Boys, the author employs the qualitative method and applies Vrabel's study of deadly sin in relation to the religious symbol. This study concludes that the members of the Saja Boys represent symbolism of the deadly sins, which are anger, envy, greed, lust, pride, gluttony, and sloth. These vices are shown from the behavior of the Saja Boys, such as barking towards fans aggressively, being envious of one’s freedom and happiness, stocking food as much as possible, giving sexual gratification through physical appearance, and being overly proud of it. Not only that, the members of Saja Boys also portrayed the action of overconsumption and laziness.

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

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 aims to understand how green accounting practices are constructed as a social reality within organizations and how environmental awareness develops through social interaction, organizational values, and culture. The research adopts an interpretive qualitative approach within the social construction paradigm (Berger & Luckmann, 1966). Data were collected through in-depth interviews, participant observation, and document analysis in organizations that have implemented sustainability reporting. The analysis employed an interpretive thematic approach to uncover the meanings underlying environmental accounting practices. The findings indicate that green accounting functions not only as a technical reporting instrument but also as a mechanism for shaping organizational moral and ecological awareness. Environmental awareness is constructed through three main stages: the externalization of sustainability values by leadership, objectivation through policies and reporting systems, and internalization within work behavior and organizational culture. Participatory, reflective, and innovation-oriented organizational cultures strengthen the substantive implementation of green accounting, whereas bureaucratic structures tend to produce symbolic practices or greenwashing. Theoretically, this study reinforces the view that accounting is a social practice that both shapes and is shaped by collective consciousness (Hopwood, 1992; Gray, 2010). Practically, the findings highlight the importance of visionary leadership and social learning spaces in fostering a sustainability-oriented organizational culture. Thus, green accounting is understood as a social process that plays a strategic role in realizing ethical, sustainable, and environmentally responsible organizations.

This study aims to determine the effect of using number puzzle media on the ability to recognize number symbols in early childhood at Kihajar Dewantoro VI Kindergarten. The background of this study is based on the importance of concrete and interesting media in supporting early mathematics learning, especially the introduction of number symbols in children aged 4–5 years. The study used a quantitative method with a quasi-experimental design through a comparison between conventional learning and learning using number puzzle media. Data were collected through observations of aspects of the ability to recognize number symbols and match numbers. The results showed that the average ability of children in conventional learning only reached a score of 6, while learning using number puzzle media increased significantly to a score of 13.1. These findings indicate that number puzzles can make children more focused, enthusiastic, and easier to understand number symbols in a concrete and meaningful way. Thus, number puzzle media is proven to be effective in improving the ability to recognize number symbols in early childhood and can be used as an alternative mathematics learning media in PAUD.

This study analyzes the short story Cinta Semata Wayang by Nuryana Asmaudi SA using a literary psychology approach grounded in Sigmund Freud’s psychoanalytic theory. The research applies a literature study with a descriptive qualitative method. Data were collected through close reading to identify structural elements and the psychological dynamics of the characters. The findings reveal marital conflict symbolized through wayang figures, particularly Rama and Sinta. Structurally, the story presents a progressive plot, symbolic and metaphorical language, and central themes of love and responsibility. The psychological analysis highlights the interaction of the id, ego, and superego within the main characters: Rama experiences tension between personal desires and moral norms, while Sinta demonstrates superego dominance through loyalty and emotional endurance. The short story emphasizes that true love is not solely based on emotion but also requires responsibility, commitment, and moral awareness as the foundation of a harmonious and sustainable relationship. This research contributes to literary psychology studies and deepens understanding of moral values in literature.

This study analyzes the short story Cinta Semata Wayang by Nuryana Asmaudi SA using a literary psychology approach grounded in Sigmund Freud’s psychoanalytic theory. The research applies a literature study with a descriptive qualitative method. Data were collected through close reading to identify structural elements and the psychological dynamics of the characters. The findings reveal marital conflict symbolized through wayang figures, particularly Rama and Sinta. Structurally, the story presents a progressive plot, symbolic and metaphorical language, and central themes of love and responsibility. The psychological analysis highlights the interaction of the id, ego, and superego within the main characters: Rama experiences tension between personal desires and moral norms, while Sinta demonstrates superego dominance through loyalty and emotional endurance. The short story emphasizes that true love is not solely based on emotion but also requires responsibility, commitment, and moral awareness as the foundation of a harmonious and sustainable relationship. This research contributes to literary psychology studies and deepens understanding of moral values in literature.

This study aims to understand how accounting functions as a social construction in shaping the meaning of transparency and responsibility in the modern business world. Accounting has long been viewed as a technical, neutral, and objective system; however, both financial and non-financial reporting practices also reflect the values, ideologies, and moral consciousness embedded within organizations. Using a qualitative interpretive approach within the framework of social constructivism (Berger & Luckmann, 1966), this study explores the meanings constructed by accounting practitioners through social interactions, organizational culture, and reporting policies. Data were collected through in-depth interviews, participatory observations, and document analysis of corporate reports, and were analyzed using interpretative thematic analysis. The results reveal that transparency and responsibility are not merely formal obligations but the outcomes of social processes involving the externalization of values by leaders, the objectivation of those values through reporting systems, and their internalization within individual moral awareness. In this context, accounting functions as a social language that reflects organizational morality, legitimacy, and identity. Organizations with participatory and reflective cultures are found to develop more authentic transparency, while bureaucratic structures tend to produce symbolic transparency. Theoretically, this study contributes to the discourse of critical accounting by asserting that accounting numbers and reports are socially constructed artifacts imbued with values. Practically, the findings highlight the importance of ethical leadership, reflective culture, and social dialogue as foundational elements for implementing authentic transparency and sustainable corporate responsibility.

We give thanks to the presence of God Almighty because, by His abundant grace and blessings, this course material has been compiled as a form of commitment to instill and develop the noble values of Pancasila among the younger generation, especially students. In the midst of the tide of globalization bringing various changes and challenges, it is important for us to hold firmly to the fundamental values that serve as the identity and foundation of the Indonesian nation. Pancasila — as the state foundation and national ideology — should not only serve as a formal symbol of the nation, but must become a moral guide in attitude, thought, and action. In the context of a global society, students are required not only to be intellectually and professionally capable, but also resilient in upholding Pancasila-based national values. Through this material, it is hoped that students will be able to understand, internalize, and actualize the values of Pancasila concretely in campus life, social life, and even in the global sphere. Character education based on Pancasila becomes the key in shaping a generation who are integrous, empathetic, competitive, and uphold the values of humanity, democracy, and justice. In closing, may this material become a real contribution in shaping a young generation who are not only knowledgeable, but also have noble character — as a manifestation of the true Pancasila generation.

Tulungagung Regency has the potential for culinary tourism that can be developed, one of which is traditional culinary. Although the Tulungagung Regency Government has presented a "Halal Culinary Area" and a "Pinka Culinary Tourism Area", the area has not fully provided an interesting visual and functional experience. Therefore, it is necessary to design a space that facilitates traditional culinary MSMEs as well as an educational and recreational place. This design carries the theme of contemporary tropical architecture by considering local climatic conditions, through the application of wide openings, cross ventilation, wide trellises, and the use of natural materials, as well as expressive styles with the shape of a rooster roof and the basic shape of an elliptical building as a symbol of adaptation to climate change and the economy in the business environment. The facilities in this design include traditional restaurants, educational bales, wiyata offices, prayer rooms, playgrounds and other supporting facilities that can attract the interest of the community and introduce traditional Tulungagung culinary.

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.

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.

This Community Intervention activity aims to optimize the identity of Ujung Piring Village through place branding, which includes creating a village logo, profile video, and designing a site plan for the village square. The main problems faced by the village are the lack of a strong visual identity to optimise its potential and structured planning of village space/facilities. The methods used in the village site plan development activity were observation, interviews, and focus group discussions (FGDs). The results of the activity showed that the village logo successfully represented local values and history symbolically; the profile video was an effective medium for public communication; and the village square site plan provided direction for the development of a functional, aesthetic public space that supports social interaction. This activity proves that place branding can strengthen village identity, increase community engagement, and open up opportunities for village economic development. Further evaluation and monitoring are needed to assess the long-term impact of the implementation of this work program.

This study investigates the impact of board characteristics on the financial performance of non-financial companies listed in the JII70 index in Indonesia. Motivated by the ongoing debate on the effectiveness of corporate governance mechanisms in enhancing firm outcomes, particularly within Sharia-compliant markets, this study focuses on three key board attributes: board size, board independence, and female representation on the board. Using a quantitative causal approach and panel data from 25 companies over the period 2020–2023, the study employs a fixed effect model to evaluate the relationship between board structure and financial performance measured by Return on Assets (ROA). The results show that board size has a positive and significant effect on firm performance, indicating that larger boards may enhance oversight capacity and provide broader resources beneficial to strategic decision-making. Conversely, board independence and board female representation do not exhibit significant effects on financial performance, suggesting that their roles may be more symbolic or constrained by institutional and contextual factors in the sampled companies. These findings highlight the importance of understanding corporate governance not merely in structural terms, but in relation to functional effectiveness and contextual maturity. The study offers implications for regulators, companies, and governance reform initiatives, particularly regarding strengthening substantive roles of independent and female commissioners in improving firm performance within Sharia-compliant markets.

This article explores the concept of a “House of Faith” as a holistic educational framework designed to build students’ character based on religious values. The fundamental idea of the House of Faith is likened to a school environment that provides a comfortable and safe space for students to develop their faith and noble character through learning activities connected to religious teachings. A religious school environment is created through everyday atmospheres that encourage the practice of worship, the presence of religious symbols, and community activities that strengthen students’ spirituality. Programs to reinforce religious spirit include activities such as communal prayers, religious studies, and social projects designed to gradually enhance students’ spiritual awareness. Teachers and educational staff play a highly effective role, acting as role models and facilitators in the learning process. Their approach to instilling faith and moral values involves interactive methods such as group discussions, inspirational stories, and personal reflection, all adapted to students’ developmental stages. Collaboration between the school and parents becomes a key factor in ensuring consistent support. This is carried out through regular meetings, joint workshops, and open communication that reinforces family values. The impact of religious spirit on students can be seen in increased discipline, social empathy, emotional resilience, and stronger academic motivation. However, implementation faces challenges such as limited curriculum time, diversity of student backgrounds, and cultural resistance. These challenges are addressed through solutions, including regular teacher training, program evaluation, and the integration of technology for distance learning. Overall, the article emphasizes that a school functioning as a House of Faith can shape young generations who are not only intellectually capable but also strong in faith and morals, contributing to a more harmonious and meaningful society.

This study examines the crisis communication strategies of the JKT48 Operational Team (JOT) following the 2025 “No Encore” incident, which emerged after the viral circulation of an inappropriate photo involving the group’s General Manager and escalated into a major reputational crisis. The controversy triggered strong fan backlash and culminated in the symbolic withdrawal of support during the Full House 2025 concert. Using a qualitative case study approach, this research analyzes organizational responses through interviews with fans, observations of social media interactions, and documentation of official statements. Data were interpreted using thematic analysis and compared with the principles of the Situational Crisis Communication Theory (SCCT). The findings show that JOT’s initial clarification was perceived as slow and insufficient, contributing to heightened dissatisfaction and crisis escalation. However, the second clarification and the introduction of FanSpace, a structured two-way dialogue forum, marked a shift toward more transparent and participatory communication. Fan responses indicate that FanSpace helped reduce tensions and demonstrated managerial willingness to listen, though full trust recovery requires consistent follow-up actions. This study highlights the importance of speed, openness, and dialogic engagement in crisis communication within fan-based entertainment industries. The implications emphasize that organizations must adopt adaptive, audience-centered communication strategies to rebuild legitimacy and restore public trust after preventable crises.