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Minimalist style, as one of the major streams of modern design, has developed rapidly and influenced various aspects of life, including furniture design in Aceh. Along with the increasing dominance of minimalism, the existence of traditional Acehnese ornamentation has declined in application and tends to stagnate through repetitive use of similar motifs. This study aims to integrate the aesthetic and symbolic values of Acehnese ornamentation into minimalist furniture design through a contextual design approach based on local wisdom. The research applies the Design Thinking method, encompassing stages of contextual exploration, formulation of aesthetic concepts, visual experimentation, and critical reflection. Visual experiments were carried out through manual sketches and digital reproduction using SketchUp, CorelDRAW X7, and Gopain. The study produced two furniture designs a document cabinet and an office desk which combine Acehnese ornaments derived from the tomb complex of Raja Jalil in Lam Lagang and the traditional house of Teungku Chik Awee Geutah in Bireuen. The findings reveal that integrating Acehnese ornamentation into minimalist design can create harmony between tradition and modernity without losing philosophical depth or local identity. The study highlights the significance of a contextual design approach as an innovative strategy for cultural preservation through contemporary furniture creation.

In the following qualitative research, we identified the relationship of architectural styles based on Javanese Culture. The church displays a unique form of architectural acculturation from the church in general which adheres to the European Gothic style. Based on the results of the analysis, the aesthetics of the building combine the architectural style of Rome, namely wide-span buildings and flat domes with local Javanese architecture. The embodiment of Javanese culture is clearly seen in the interior in the form of reliefs and brick materials. The concept of space also puts Javanese architecture in the form of a courtyard without chairs like a Javanese Joglo house. The acculturation functions as an image of local culture so that it is maintained and makes the congregation feel comfortable and dissolve with the atmosphere of the place of worship. The presence of local cultural elements in the church building also shows respect for the values of traditional wisdom without losing the identity of Christianity itself. In addition, the combination of architecture shows that houses of worship can be designed as an inculturative space that is able to bridge the spiritual needs as well as the emotional needs of the congregation. Thus, the church building is not only a place of worship, but also a symbol of harmony between faith and culture in people's lives.

This journal examines the criminal act of corruption related to village treasury land (tanah kas desa) in Yogyakarta, with a specific focus on the District Court Decision No. 8/Pid.Sus-TPK/2023/PN Yyk. The objectives are to identify the underlying reasons behind corruption practices, analyze the application of substantive criminal law, and assess the state losses as well as possible preventive measures for future land management. The study employs a qualitative research method through interviews, documentation, and literature review, involving key informants from the judiciary, prosecution office, police sector, and village administration. The findings reveal that corruption in village treasury land is driven by internal factors such as personal motives, economic background, moral integrity, legal awareness, and authority, as well as external factors including non-transparent bureaucracy, ingrained corruption culture, weak supervision, ineffective legal systems, and socio-economic pressures. The application of substantive criminal law is reflected in the assessment of elements of corruption, judicial considerations, and the interplay between legal norms, social impacts, and local wisdom. Furthermore, the study highlights significant economic and social losses, and recommends strategies for prevention, governance improvement, and strengthening accountability to minimize corruption risks in village land management.

This dissemination activity aims to share findings and reflections from research on the digital transformation of traditional handicraft MSMEs in Makassar, as well as formulate recommendations for collaborative action. Through a multimodal approach (hybrid seminars, interactive discussions) the activity involved 25 participants. The results show success in knowledge transfer, the creation of direct business opportunities, and the preparation of the digital transformation roadmap and Quintuple Helix collaboration protocol. It is concluded that contextual and participatory dissemination is effective in transforming research findings into real action. The suggestions put forward include the need for a strategy of stakeholder engagement, segmentation of materials based on digital literacy levels, and a long-term impact monitoring system to ensure the sustainability of inclusive digital transformation initiatives based on local wisdom. In addition, it is important to strengthen the capacity of MSME actors through advanced training that focuses on the use of digital marketing technology, product management, and market analytics. The sustainability of collaborative networks between academics, governments, communities, industry players, and the media is also a determining factor in accelerating the digital transformation process in a comprehensive and sustainable manner.

The purpose of this study is to determine how the social behavior of the Margoagung Village Community, especially Ngino Hamlet, in preserving local wisdom inherited from the ancestors of Mbah Bregas, especially in building community harmony. This field research was conducted using a qualitative descriptive method. This research was conducted by taking a case study in Ngino Hamlet, Margoagung Village, Seyegan Sub-district, Sleman Regency from June to July 2025. The informants of this study were the leaders, committees, traditional figures and all parties involved and witnessed directly the Merti activities of Margoagung Village. Data collection was carried out through observation, interviews and documentation. Data analysis was carried out through four stages, namely: data documentation, data reduction, data presentation, and drawing conclusions/verification. The study findings show that the entire series of Merti activities of Mbah Bregas Village, Margoagung Village build community harmony through participation, cooperation and mutual cooperation without distinguishing religion, ethnicity, race, social strata and profession.

This article responds to the challenge of contextualizing Laudato Si's teachings on integral ecology in the Indonesian Catholic Church. This study examines the concept of "Mother Earth" as a symbol of local wisdom that has the potential to be used as a theological foundation in the inculturation process. Through textual analysis and theological-contextual reflection, this qualitative research explores the meaning of "Mother Earth" as the personification of the earth and dialogues it critically with integral ecological principles. The results of the study show that the values of harmony, mutual cooperation, and respect in the concept of "Mother Earth" have a deep compatibility with the vision of Laudato Si'. This symbol of integration not only strengthens contextual ecological spirituality, but also gives birth to praxis implications in the form of liturgical models, catechesis, and ecologically minded community assistance. In addition, the integration of local values provides space for the people to understand the relationship between humans and nature as a unit that supports each other, not as a relationship of exploitation. This approach opens up opportunities for the formation of ecological consciousness that is rooted in the nation's culture and is in harmony with the teachings of the universal Church. Thus, the inculturation based on "Mother Earth" offers a model to deepen the role of the Church in building a civilization of love in Indonesia and strengthen the collective commitment to environmental sustainability.

Folklore is a cultural artifact that stores local wisdom and timeless character education value. One of the folk tales from the Malay coast of Bengkalis that is full of meaning is Merbau Bersiram Blood, a legend about betrayal, slander and a fight for honor between two royal commanders. Using a qualitative-descriptive approach, this article traces the story as a representation of moral education in the construction of Malay culture. Narrative analysis of story line, characters, and symbolism shows how values ​​such as honesty, loyalty, and the consequences of injustice are subtly but powerfully embedded in the structure of the story. This story not only tells of a bloody tragedy, but also reflects the social mechanisms of Malay society in responding to betrayal and cultivating ethics. By re-exploring this story, this article raises the urgency of revitalizing oral traditions as a contextual and meaningful character learning medium, especially in local culture-based education ecosystems. Blood-Drenched Merbau is not just a legend, but a moral voice that echoes from the past for the future generation of Malays.  

This study explores the transformation of traditional worship values within the Klon tribe community in Alor, East Nusa Tenggara. Prior to their conversion to Christianity, the community practiced a religious system centered on mesbah (stone altars) where they worshiped ancestral spirits and local deities. The introduction of Christianity through inculturation led to a significant shift in worship practices, transitioning from rituals at the mesbah to those at the church pulpit. However, rather than losing their spiritual and communal values, these traditions adapted and were integrated into Christian practices. The study highlights how elements of local wisdom were preserved and transformed, creating a bridge between indigenous beliefs and Christian teachings. This transformation demonstrates that the core values of worship such as reverence for ancestors and community solidarity continued to play a role in the newly adopted Christian practices. The findings of this study emphasize the importance of understanding such cultural transformations, especially in the context of Christian Religious Education. It suggests that contextualizing religious teachings within local traditions and wisdom can foster a deeper, more meaningful connection to faith for communities undergoing cultural change. By valuing these local traditions, Christian Religious Education can become more relevant and impactful, encouraging a harmonious blending of old and new beliefs.

This study is motivated by the moral and spiritual crisis affecting modern leadership systems, where the exercise of power often prioritizes material and political interests over ethical values and social responsibility. In this context, the concept of Malay Islamic Leadership is considered relevant as an alternative model that integrates moral, spiritual, and local cultural values to establish a just and civilized governance framework. The purpose of this study is to describe the fundamental principles of Malay Islamic leadership, analyze the implementation of its moral and spiritual values, and assess its relevance in addressing the challenges of modern leadership. The research employed a qualitative descriptive method using secondary data obtained through literature reviews of books, journal articles, and academic documents discussing Islamic leadership and Malay culture. The results indicate that Malay Islamic leadership is founded on the values of amanah (trustworthiness), ‘adl (justice), hikmah (wisdom), and syura (consultation), while taqwa (piety) serves as the core of a leader’s spirituality. These values are proven to be relevant in the modern context as they address ethical crises, strengthen leaders’ integrity, and reorient leadership toward service and the welfare of the community.

This community service program was carried out with the aim of developing the concept of Javanese cultural art edu-tourism at the Kentingan Art Village Foundation in Surakarta as an academic contribution to realizing the vision of Solo City as an internationally recognized cultural tourism destination. The approach adopted was participatory and collaborative, involving various stakeholders such as foundation managers, local artists, academics, and the surrounding community. Through this program, the service team sought to strengthen managerial skills in art-based tourism management, enrich educational content that highlights Javanese cultural values, and develop digital promotion strategies to expand the reach of visitors. The results of the mentoring activities indicated a significant improvement in the capacity for managing art events and organizing the tourism area at Kentingan Art Village. The edu-tourism package developed successfully integrated elements of education, entertainment, and cultural preservation in a harmonious manner. In addition, the program encouraged growing interest from educational institutions and creative communities seeking to make Kentingan Art Village a site for cultural learning. Overall, this community service initiative made a tangible contribution to strengthening the community-based cultural tourism ecosystem in Solo City and serves as a model for developing sustainable tourism destinations rooted in Javanese local wisdom.

This study explores the intersection of Artificial Intelligence (AI), agriculture, and decolonial philosophy, emphasizing the role of local knowledge as the foundation for sustainable agricultural technology in Indonesia. The research investigates how AI can be developed not as a tool of technological domination but as a dialogical partner that recognizes the epistemic value of indigenous wisdom. Using a mixed-method approach, the study combines algorithmic experiments applying lightweight Convolutional Neural Networks (CNN) with Explainable AI (XAI) methods such as SHAP and LIME with participatory interviews involving farmers in Bima District. Empirical findings show that models integrated with localized visualization and community-based interpretability improved user trust by 84% and reduced computational energy by 28% without compromising accuracy. More importantly, the interaction between AI and farmers revealed a form of epistemic integration where algorithmic logic aligns with traditional indicators, such as soil texture, humidity, and seasonal signs known to local farmers. Philosophically, this research asserts that sustainable AI should emerge from ecological and cultural contexts rather than imposing external frameworks. In the decolonial sense, it positions local farmers not as passive users but as active epistemic agents shaping the meaning of technology. Thus, AI becomes not only a technical instrument but a site of ethical and epistemic liberation that reaffirms human responsibility toward knowledge, culture, and the earth.

This article discusses how the people of Efule village can maintain diversity in their local culture. Community development based on local culture is a development strategy that places local wisdom as the basis of values, knowledge, and various practices in the community empowerment process. The purpose of this study is to explain the local cultural values that can be integrated into community development efforts in order to achieve inclusive and sustainable development . The research method used in this study is descriptive qualitative research with a participatory approach through direct interviews and literature studies on various local community development practices. The results of the study indicate that local culture plays an important role in shaping social interaction patterns and support mechanisms for empowerment programs. In addition, the involvement of traditional and community leaders in the application of values such as mutual cooperation and social solidarity has been proven to strengthen a sense of ownership and collective responsibility for development. Integration into local culture in development policies needs to be maintained as a form of development.

The Loro Dirma Traditional House in Sanleo Village is an important representation of the culture of the indigenous people and is the center of the formation of social, spiritual, and local wisdom identities. This study aims to: (1) describe the structure and architecture of the Loro Dirma Traditional House, and (2) analyze the symbolic meaning contained therein in the context of the life of the indigenous people. The study uses a descriptive qualitative approach through direct observation, documentation, and in-depth interviews with traditional leaders and the local community. The results of the study indicate that the Loro Dirma architecture is full of philosophy that reflects the values ​​of unity, respect for ancestors, and the concept of balance between humans, nature, and the Creator. In addition, the function of Loro Dirma has undergone a transformation, from a traditional residence to a center for traditional activities, a space for deliberation, the implementation of religious ceremonies, and a medium for educating cultural values ​​for the younger generation. However, the study found challenges in preservation efforts, such as limited traditional raw materials, changes in community lifestyles, and the declining interest of the younger generation in local culture. Therefore, collaboration between local governments, indigenous communities, and educational institutions is needed to document, revitalize, and integrate Loro Dirma cultural values ​​into formal and non-formal curricula to ensure their sustainability.

One of the factors that determine the success of a character-based language learning process is the interaction between teachers and students. Polite language from students can show that they have the expected character, in addition to showing that teachers have helped students behave with polite language. Classes often do not meet expectations. Many students are still unable to pronounce good words. In the last two decades, there has been a significant decline in the implementation of polite language originating from Brebes Regency. Children believe that using impolite language is acceptable to their friends and following trends in their environment because of the abundance of impolite language in society. This causes people to use Indonesian less. The purpose of this study is to determine the politeness of Indonesian language students in interacting with teachers in grade IV SDN 1 Karangdempel. This study uses a qualitative research type. The approach used in this study is qualitative research with a descriptive approach. The location of this research is SDN 1 Karangdempel, Losari District, Brebes Regency, Central Java, Indonesia 52212. Based on research that has been done on the analysis of the form of politeness in Indonesian language in interacting with teachers in the learning process is polite. Because, in the implementation of the learning process can include several maxims including: Maxim of wisdom/wisdom, maxim of generosity, maxim of praise/appreciation, maxim of humility/simplicity, maxim of agreement/agreement, and maxim of sympathy. From several existing maxims it can be concluded that the maxim of humility/simplicity is the one most frequently found in the data of politeness in Indonesian language in class IV SDN 1 Karangdempel, Brebes Regency, because that maxim is the one that occurs most often in learning activities.

This study aims to examine the effectiveness of implementing a descriptive writing learning model based on digital literacy and local wisdom in improving writing skills, learning motivation, and cultural character among junior high school students. Employing a descriptive qualitative approach with a case study design, the research was conducted at SMP Negeri 2 Kroya, Cilacap Regency, during the 2025–2026 academic year. Data were collected through participatory observation, in-depth interviews, and document analysis, and were subsequently analyzed using the interactive model developed by Miles, Huberman, and Saldaña. The findings indicate that the application of this model effectively enhances students’ writing abilities in terms of content, structure, language style, and digital literacy ethics. The integration of digital technology fosters the development of cognitive, technical, and social literacy, while the reinforcement of local wisdom cultivates cultural awareness, regional identity pride, and reflective thinking skills. Writing activities evolved into collaborative and creative processes that combine cultural exploration with the ethical use of digital technology. From a pedagogical perspective, this model aligns with the principles of deep learning promoted by the Kurikulum Merdeka and contributes to strengthening the Eight Dimensions of Graduate Competencies, particularly in critical reasoning and problem-solving, creativity and innovation, collaboration and mutual cooperation, as well as the development of the Pancasila student profile and global citizenship. Therefore, the descriptive writing learning model based on digital literacy and local wisdom can be regarded as an innovative strategy in Indonesian language education to realize a contextual, reflective, creative, and culturally grounded learning process.

The global environmental crisis is increasingly alarming, with deforestation and resource exploitation severely impacting ecosystems and local communities. In Indonesia, Flores Island has become a strategic site for geothermal projects, including the planned drilling in Poco Leok, Manggarai, East Nusa Tenggara. This project has provoked strong resistance from local communities due to ecological threats such as deforestation, biodiversity loss, water pollution, and water scarcity, all of which exacerbate social vulnerability, particularly among women. This study employs a qualitative literature-based analysis using Taoist philosophy as an interpretive framework. The principles of Yin–Yang, Wu Wei, and Ziran are applied as reflective lenses to identify the root of the crisis: the imbalance in human–nature relations caused by exploitative and dominant development models. The findings demonstrate that economy-driven development undermines ecological harmony and local wisdom, thereby deepening social hardship. In contrast, Taoist philosophy offers an alternative paradigm that emphasizes balance, harmony, and respect for the natural order. Addressing the Poco Leok conflict therefore requires not only a reassessment of policy but also a paradigm shift in development toward ecological justice and inclusive, sustainable well-being.

Islamic philosophy is one of the most dynamic intellectual traditions in the history of Islamic civilization, but its development is often reduced in modern historiographical narratives that place it as a continuation or derivative of Greek philosophy alone. Through his work History of Islamic Philosophy, Henry Corbin offers a different hermeneutic and phenomenological framework for reading the development of Islamic philosophy, namely by placing it as a continuous tradition, spiritual-metaphysical in nature, and not limited by political boundaries or conventional chronological sequences. This article aims to critically examine Corbin's view of the continuity of Islamic philosophy, assess his intellectual contribution to the study of Islamic philosophy, and examine the methodological limitations of his approach. Through a literature review and content analysis of Corbin's book and relevant academic literature, this article finds that Corbin has succeeded in opening new horizons in understanding the richness of the Islamic intellectual tradition, particularly through his emphasis on the role of creative imagination, inner dimensions, and the continuity of the wisdom tradition in Iran. On the other hand, his tendency to focus on esoteric aspects and spiritual experiences makes his narrative less comprehensive in reaching the rational, political, and social traditions in Islamic philosophy. This article concludes that despite its limitations, Corbin's work still makes a significant contribution to the development of contemporary Islamic philosophy studies, particularly in establishing a more holistic, dialogical, and open approach to the metaphysical dimensions of Islamic tradition.

This study examines the views of community and traditional leaders on the practice of giving alms derived from unusual sources of income in Mojopuro Village. The tradition of giving alms in Mojopuro has strong cultural roots and social values, reflecting a blend of Islamic teachings and local wisdom. However, historically, almsgiving has sometimes come from less than halal sources, such as gambling proceeds, which were once considered commonplace due to limited religious understanding. This study employed a descriptive qualitative method, using interviews with community and traditional leaders as key informants. The results show a significant shift in how the community interprets almsgiving. Religious leaders now emphasize the importance of halal sources of income and sincere intentions in giving, while traditional leaders emphasize social values such as mutual cooperation and caring for others. This transformation reflects a shift from traditional practices to a deeper religious understanding, without diminishing the values of togetherness that are characteristic of Mojopuro. Thus, the tradition of giving alms in Mojopuro is not only a form of worship but also a means of fostering morality and social solidarity that persists amidst changing times

This study examines the understanding of the sacredness of nature in the beliefs of the Detunggali indigenous community as a reflection of the theology of creation. The study is based on the view that long before the emergence of formal religions, indigenous communities had already possessed a profound cosmological awareness regarding the relationship between humans, nature, and the Divine. The purpose of this research is to analyze how the meaning of the sacredness of nature is experienced within Detunggali customs and to interpret its relevance from the perspective of the theology of creation. This research employs a descriptive qualitative method with a library research approach supported by theological, anthropological, and local cultural sources. The findings reveal that the Detunggali indigenous community does not perceive nature merely as a physical environment or a means of fulfilling human needs, but rather as a sacred reality containing spiritual values and the presence of ancestors. This understanding creates a harmonious relationship between humans and nature, manifested through attitudes of respect, responsibility, and customary practices aimed at preserving environmental balance. The study also demonstrates that indigenous local wisdom contributes significantly to enriching the theology of creation, particularly in responding to ecological crises, environmental degradation, and the increasing exploitation of nature in the modern era.

This study examines the role of Pancasila as a source of values in national character education amid the challenges of globalization and digital disruption. Pancasila, as the ideology and foundation of the state, contains universal values derived from local wisdom and the nation's culture. However, the implementation of these values in formal education remains formalistic and does not sufficiently touch the internalization aspects of students. Through a descriptive-analytical qualitative approach with ideological and normative dimensions, this study involved teachers, students, and educational stakeholders in Central Java. Data collection techniques included interviews, observations, and document studies, with thematic analysis based on the principles of Pancasila and Islamic law principles. The study results indicate that Pancasila-based character education requires a pedagogical transformation that is contextual, participatory, and grounded in real-life experiences.Pancasila must be actualized as a way of life through adaptive educational practices, thereby forming a generation that is of integrity, responsible, and mature both morally and socially.