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Instagram has evolved into a digital public sphere that enables collective interaction and the expression of social identity, particularly within the context of sports fandom. This study aims to analyze the representation of social identity among supporters of the Indonesian National Football Team in digital interactions found in the comment section of the "Round 4" post on the official Instagram account @timnasindonesia. This research employs a qualitative approach using netnography to examine communication practices, symbols, language, and emotional expressions manifested in online interactions among supporters. The analytical framework is grounded in Social Identity Theory proposed by Tajfel and Turner, which emphasizes three core processes: social categorization, social identification, and social comparison. The findings reveal that Instagram comment sections function as arenas for constructing collective identity among Indonesian national team supporters. Social categorization is reflected in the symbolic boundaries formed between "us" as supporters and "others" as outsiders or opponents. Social identification is expressed through displays of national pride, emotional loyalty, the use of national symbols, and narratives of digital solidarity. Meanwhile, social comparison emerges through evaluations of rival teams, criticism of dissenting voices, and efforts to maintain a positive in-group image. These results indicate that digital fanaticism toward the Indonesian National Team extends beyond sports support, representing a form of digital nationalism and social identity construction in the new media environment. This study contributes to digital communication scholarship by deepening the understanding of how social identity and nationalism are negotiated through symbolic interaction on social media platforms.

William Shakespeare’s Romeo and Juliet portrays deep reflections on human nature and moral values, emphasizing the importance of dignity, freedom, and emotional connection in human life. The tragedy explores the conflict between personal feelings and social constraints, revealing how human ideals often clash with rigid traditions and authority. Through the struggles of Romeo and Juliet, Shakespeare presents the essence of humanity love, empathy, and the pursuit of understanding amid division and hostility. This study aims to analyze the values of humanism in William Shakespeare’s tragedy Romeo and Juliet. The research focuses on how humanist ideals such as dignity, freedom, solidarity, and communicative rationality are reflected through the characters’ dialogues, decisions, and relationships. Using a qualitative descriptive method, the analysis applies Hardiman’s theory of humanism, supported by references from academic books and journals. The findings reveal six categories of humanism values: appreciating opinions (20%), cooperation (17%), sacrifice (23%), caring for others (13%), helping (13%), and solidarity (14%). Among these, sacrifice appears as the most dominant value, especially reflected in the willingness of Romeo and Juliet to risk everything for love and moral ideals. These findings indicate that Romeo and Juliet embodies humanist values that emphasize empathy, moral responsibility, and the importance of understanding in overcoming social barriers. Although the story ends in tragedy, the play highlights that love, empathy, and dialogue are essential for building a humane society. Therefore, Romeo and Juliet is not only a timeless love story but also a literary work that reflects enduring humanist ideals relevant to modern life.

This study aims to analyze the actualization of Pancasila values in the Articles of Association and Bylaws (AD/ART) of the Dharma Wanita Persatuan (DWP) in Panggungrejo District, Blitar Regency. The study used a qualitative approach with a phenomenological design to understand the experiences and views of informants regarding the application of Pancasila values in organizational practice. Data were collected through structured interviews, field observations, organizational documentation, and validated using triangulation of sources, techniques, and time. The results show that material values are reflected in operational discipline, mutual cooperation, and transparency in resource management; vital values are manifested through the AD/ART as guidelines for work and the implementation of educational, social, and empowerment programs; while moral values are evident through communication ethics, the practice of deliberation and consensus, and strengthening solidarity among members. These findings confirm that the AD/ART functions as a connecting instrument that integrates material, vital, and moral values, thereby creating an organizational structure that aligns with Pancasila. This study has important implications for strengthening the character and ethics of organizations based on national values at the local level.

This study examines the convergence between classical Islamic philosophy and contemporary digital theory, emphasizing how foundational Islamic concepts can respond to social fragmentation in post-digital Muslim societies. As digital technologies increasingly mediate religious learning, identity formation, and communal interaction, Muslim communities face growing challenges, including the weakening of social bonds and the decentralization of religious authority. Online platforms encourage individualized interpretations of faith and pluralistic expressions of religiosity, which, while expanding participation, often contribute to fragmented identities and diminished communal cohesion.Drawing upon core classical concepts such as ummah (community), akhlaq (ethics), and asabiyya (social solidarity), this research argues that Islamic intellectual heritage offers a normative framework capable of addressing these disruptions. These concepts underscore collective responsibility, moral discipline, and the cultivation of shared values as the foundation of a stable and just society. Using a qualitative approach grounded in textual analysis of classical Islamic scholarship and contemporary digital sociology, the study recontextualizes these principles within present-day digital environments.The findings suggest that adapting traditional values to online engagement can strengthen ethical conduct, mutual accountability, and constructive dialogue in virtual spaces. The notion of a “cyber ummah” further illustrates how transnational digital networks may foster solidarity across geographic and ideological boundaries. Ultimately, this study affirms the continuing relevance of classical Islamic philosophy in guiding the development of an inclusive, morally grounded, and socially cohesive digital society.

This study examines how women construct their social roles in managing dual responsibilities and maintaining work life balance through participation in the Women’s Cycling Community (WCC) Bandung. Using the social construction theory of Peter L. Berger and Thomas Luckmann, which includes objectivation, externalization, and internalization, this research applies a qualitative method with a phenomenological approach. The key informants were members of WCC Bandung, while supporting informants included husbands, children, and a psychologist. Data were collected through in-depth interviews, observation, and documentation, then analyzed through the stages of data reduction, data presentation, and conclusion drawing with validity tested through triangulation and member checking. The findings show that women do not perceive dual roles as a burden but as an integral part of their identities. Family support, effective communication, and the presence of community are crucial in developing time management strategies and maintaining balance between domestic and professional responsibilities. The study also reveals that involvement in WCC Bandung provides women with a platform to express themselves, build solidarity, and gain emotional support from peers who share similar challenges. Cycling activities are not only a hobby but also serve as a medium for stress release, physical health improvement, and social networking. The study concludes that participation in WCC Bandung helps women construct an empowered, flexible, and harmonious self-identity through social support and a positive community environment, ultimately shaping a more holistic understanding of work life balance in their everyday lives.

As the first principle of Pancasila, Belief in the One and Only God holds a fundamental position in shaping the moral and spiritual direction of the Indonesian nation. Divinity serves not only as an ideological foundation but also as an ethical guideline guiding individual behavior and national life. In the current global context, where secularism is rapidly advancing and encouraging a separation between religion and the public sphere, the relevance of divinity is even stronger. Uncontrolled secularism has the potential to weaken the moral foundations of society, erode social solidarity, and trigger a value crisis that threatens national integrity. Divinity serves as a counterbalance to global trends often dominated by materialistic and individualistic views. In this situation, strengthening divinity principles is a strategic necessity, both in the formulation of public policy, the national education system, and in the practice of social life. Public policies based on divinity can ensure that development does not merely pursue economic growth, but also pays attention to social justice, shared prosperity, and the preservation of human values. In education, internalizing religious values encourages the development of students' character with integrity, respect for diversity, and high moral awareness. Meanwhile, in the social realm, the application of these values strengthens tolerance, maintains harmony between religious communities, and affirms unity in diversity. This article emphasizes that religious values are not merely normative ideological symbols, but rather pillars of national integration capable of addressing the challenges of the times. By reviving the spirit of Belief in the One and Only God in every aspect of life, Indonesia can confront the influence of global secularism without losing its spiritual identity, while simultaneously building a just, civilized, and sustainable society. In addition, the application of religious values in Pancasila also has strategic relevance in Indonesia's cultural diplomacy and foreign policy.

This study aims to describe the social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit. This study uses a qualitative method with data analysis using a sociology of literature approach. The results of the study indicate that there is social criticism of the short story "Ama Tobi di Antara Konten Batas Kampung Serumpun" by Silvester Petara Hurit, namely 1) Criticism of social relations. The social relations that are expected to live, grow and develop in the village of Lewolema, have now changed into a conflict that eliminates the values ​​of family, brotherhood, solidarity, cooperation between residents, 2) Criticism of identity starting from the change of the name of the village, can be considered as an effort to eliminate the cultural and historical identity of the community. In addition, the influence of colonialism, where the arrival of European missionaries and traders has brought changes in the value and belief system. The role of schools established by religious foundations has brought changes in the community's education system, and 3) Criticism of power is a struggle between traditional values ​​and modernity. Indigenous peoples have strong values ​​and traditions, but they also feel that they must adapt to the changing times and the presence of the government and religious foundation

This study explores the integration of Tasawwuf (Islamic mysticism) with Maqāṣid al-Sharīʿah (objectives of Islamic law) to propose a more ethical and effective social welfare framework. The research emphasizes the importance of combining the spiritual dimensions of Tasawwuf, such as Ihsan (excellence) and ʿAdl (justice), with the legal and ethical framework of Maqāṣid al-Sharīʿah, which seeks to preserve essential human interests such as religion, life, intellect, progeny, and wealth. This integrated approach is positioned as a comprehensive model for social welfare that addresses not only material needs but also promotes spiritual growth and ethical conduct. By blending these two frameworks, the study proposes a holistic view of social welfare that fosters empathy, justice, and social care. The findings highlight that Tasawwuf contributes to the ethical application of Maqāṣid al-Sharīʿah, enhancing social responsibility and promoting greater community cohesion and solidarity. The study also discusses the practical implications of this integration in contemporary Muslim societies, including its potential to reshape existing welfare programs. Recommendations for future research and policy development emphasize the need for further exploration of this integrated approach in Islamic finance, Takaful, and Zakat, as well as the creation of frameworks that balance legal compliance with ethical and spiritual principles. The results suggest that incorporating Tasawwuf alongside Maqāṣid al-Sharīʿah can significantly improve the ethical foundation of social welfare programs, fostering a more just and compassionate society.

This study investigates the role of Christian public theology in advancing social transformation, with particular emphasis on social justice, intercommunal solidarity, and sustainable development. Employing a qualitative methodology grounded in critical literature review, the research explores the engagement of public theology with the prevailing contexts of multiculturalism, globalisation, and popular culture. The findings reveal that public theology functions as a vital bridge between Christian faith—which proclaims Jesus Christ as the sole Saviour and restorer of creation—and tangible societal change within both private and public spheres. The study underscores the distinctive character of Christian public theology as an authentic and contextual agent of transformation, upholding the integrity of the Gospel message.

Community Service Activities (PEMA) carried out by Mathematics Education students at the North Sumatra State Islamic University in Padang Brahrang Village aim to foster a sense of togetherness through various competitions to commemorate the 78th Indonesian Independence Day. This activity involves the active participation of the local community, including children, teenagers and adults, in various traditional competitions such as tug of war, sack races, pillow hitting and areca nut climbing. The method used is a participatory approach, where students collaborate with the community in planning and implementing activities. The results of this activity show that through competition and social interaction, the sense of togetherness and solidarity among the community is increasing. Apart from that, this activity also strengthens the spirit of nationalism and mutual cooperation. Thus, the celebration of Independence Day is not only an event for entertainment, but also a momentum to strengthen social relations and increase awareness of the importance of unity in social life.

This research explores the role of the church as an agent of social change by applying the principles contained in Jesus' political manifesto. In the context of increasing social injustice, the church is expected not only to function as a place of worship, but also as an entity that is active in empowering society. Through a theological and praxis approach, this study analyses how the teachings of Jesus can be implemented in concrete actions to address issues of injustice, such as poverty, discrimination and inequality. Using a qualitative method, this research collected data through interviews and case studies in various church communities that have successfully carried out social transformation. The results show that the application of these principles not only improves the quality of life of congregation members, but also strengthens solidarity and social care in the community. The findings are expected to provide new insights for churches in formulating more effective and relevant ministry strategies to address social challenges in the modern era.

Indonesia is known for its diversity of culture, ethnicity, religion and customs. One of the noble values ​​contained in Indonesian culture is the spirit of mutual cooperation. Mutual cooperation is a form of cooperation between individuals or groups in solving work or problems together, regardless of social status, background or personal interests. In the history of the Indonesian nation, this spirit has proven to be a solid foundation in building social solidarity, strengthening unity, and supporting the sustainability of social life. However, along with the times and rapid advances in technology, the value of mutual cooperation has begun to be replaced by the values ​​of more individualism. emphasizes personal interests and individual achievements. The modern era, with all the dynamics and influence of globalization, has caused many people to focus more on personal success without considering collective interests. This aims to re-explore the spirit of mutual cooperation in the modern era with an approach that is relevant to current developments, as well as finding ways to restore the value of togetherness which is increasingly being eroded by individualism.

Currently, social media has become an important part of the lives of the younger generation. On one hand, social media offers great benefits such as access to information, social networking, and creativity. However, irresponsible use can trigger negative impacts, one of which is moral decadence, especially among the younger generation. This research aims to analyze the impact of social media on the moral decadence of the younger generation and to design solutions based on Pancasila values. The method used is a literature review, analyzing information from various relevant academic sources. The research results show that social media, although beneficial, contributes to various moral issues, such as the increase in online bullying, the use of inappropriate language, becoming individualistic/antisocial, and engaging in cybercrime. As a solution, the values of Pancasila are implemented through spiritual education, digital campaigns that instill empathy and solidarity, promotion of tolerance and unity, as well as the enhancement of digital literacy. This research concludes that the implementation of Pancasila values can be a relevant and solution-oriented approach to addressing the moral decadence of the younger generation in the digital era.

The Gospel of Luke portrays Jesus as a universal Saviour who brings salvation to all people, regardless of race, social status, or culture. Through a narrative that emphasises love, inclusivity, and social justice, Luke shows that Jesus' mission is to save the lost, as written in Luke 19:10. Salvation in this gospel includes not only spiritual liberation from sin, but also social and physical transformation. In parables such as the Good Samaritan and the Prodigal Son, as well as His interaction with Zacchaeus, Jesus showed special concern for the poor, marginalised groups, and sinners. Jesus' inclusive approach transcends ethnic and cultural boundaries, affirming that salvation is available to all nations, as expressed in Luke 2:30-32 and Luke 1:50-55. Salvation in Luke includes life transformation that affects the heart, behaviour and social relationships. The gospel also emphasises that God's universal love drives the Church to be an inclusive community that serves all, regardless of background. Thus, Luke conveys a broad idea of salvation, which not only restores people's relationship with God, but also transforms the way we live together through love, justice and solidarity.

Language in the digital era functions not only as a communication tool but also as a reflection of personal and collective identity. Language use on digital platforms, such as social media, reflects self-expression, image building, and cultural affiliation. However, globalization and the dominance of foreign languages, especially English, pose challenges to preserving local identity. This study employs a qualitative approach through interviews and document analysis to explore how language shapes personal identity in the digital era. The findings indicate that language in digital spaces allows individuals to express creativity while facing social pressures to construct specific images. Nonetheless, phenomena such as code-switching and slang usage highlight the influence of global culture. To maintain a balance between global adaptation and local cultural preservation, collaboration among individuals, communities, and governments is needed through education, cultural campaigns, and technology. With this approach, language can become a tool for fostering cultural solidarity and preserving diversity in an increasingly connected world.

The coastal area in Aeng Batu-Batu Village, Galesong, Takalar Regency is one of the areas whose lives depend on marine products, especially on seaweed cultivation as their main livelihood. However, due to the sea mining activities that began in the area since 2017 to meet the needs of infrastructure projects on the Center Point of Indonesia (CPI) reclamation island, it has had a significant impact on the social life of the local community, a change in income that has decreased from seaweed cultivation which has finally made fishermen switch to looking for other marine biota such as crabs and squid. In the context of social dynamics that occur as a result of mining, it has made changes in the daily activities of the local community, especially in the search for income. In this case, the solidarity of the local community is also an important factor in changing habits that occur after sand mining occurs. Sand mining also triggers coastal abrasion which causes houses in coastal areas to be exposed to abrasion. This research uses qualitative methods that focus on interview techniques, observation and literature review which are used to analyze the effects of sand mining on the coastal communities of Aeng Batu-Batu Village. The results of this study show that coastal sand mining has brought changes to the social dynamics and interaction patterns that exist in the community, especially in the management of marine resources and their place of residence. These results are expected to be material for further attention regarding coastal environmental management policies related to the utilization of natural resources, especially for reclamation needs in order to prevent negative impacts that arise in coastal communities.

This article discusses the important role of Christian religious education in facilitating intercultural cooperation in Indonesia, which is a country with a pluralistic society. Religious education not only serves to build individual morals and character, but also serves as a bridge to create understanding and tolerance between different groups. By prioritizing the values of peace and mutual respect, Christian religious education has the potential to reduce conflict and promote harmony in a diverse society. Therefore, education about pluralism and the rights of adherents of other religions in the religious education curriculum is very important, in order to strengthen social solidarity and intercultural cooperation. 

Public Service Announcements (PSA), commonly known as Public Service Advertisements (PSAs), are promotional strategies used in social marketing activities. Like commercial advertisements, the effectiveness of PSAs is crucial in changing target behaviors according to social marketing goals. Therefore, creative strategies in crafting persuasive messages and media placement are essential. Public service announcements serve as a medium for delivering social messages to the public, conveying information, and raising awareness about specific issues. This study employs a literature review method to understand relevant theories. Public service announcements play a significant role in increasing public awareness and are part of pragmatic discourse with illocutionary speech acts. The history of PSAs dates back to 1942 in the United States and has developed in Indonesia since 1968. Types of PSAs include corporate and political advertisements. PSA provide benefits such as raising awareness of social issues, providing education, fostering solidarity, and addressing existing problems. Examples of PSAs include reducing plastic usage, highlighting the dangers of smoking, environmental protection, corruption prevention, health protocol adherence, and drug abuse prevention.

This research aims to present socio-cultural values through the Shadow Puppet Performance Tradition as a Village Cleaner. This activity was carried out in Taman Fajar Village, Purbolinggo District, East Lampung Regency, Lampung Province. The subjects of this research were village elders, village heads, and the community who took part in these activities. This research is field research using qualitative descriptive methods. The researcher has a role as the first instrument in the research, the researcher tries to provide a description in understanding a social phenomenon in community activities, based on interviews with key informants, village elders, community leaders and religious leaders in Taman Fajar village. Observations were carried out by looking at the danyangan site. Documentation uses written documents while visual documentation takes the form of photos in the Purbolinggo Regional Area. Based on the research conducted, it can be concluded that village clean activities are carried out with the aim of realizing the gratitude of the community members to God Almighty, for the success of the community members in planting rice so that they get abundant harvests, as well as getting even better results in the following year's harvest. Bersih Desa in Taman Fajar village usually presents shadow puppet entertainment all day and night with the story of the Bharata Yuda Jayabinangun War. This activity can be expressed in the relationship between society and the natural environment. Clean Village is an offering in the form of a contribution used by village communities to promote safety and security. In the Clean Village activity there is a function of social values. The people of Taman Fajar Village adhere to these values by mechanical solidarity. This social value is realized in activities developed through the Shadow Puppet Performance Tradition.

Increasing solidarity and shared prosperity in the 5th Principle of Pancasila refers to efforts to strengthen relations of togetherness and improve conditions of prosperity for the entire community. Solidarity emphasizes the importance of cooperation and mutual cooperation between individuals in society, while welfare includes aspects of social justice and equal opportunity and access to resources. This article aims to analyze creating a society that is united, mutually supportive and socially just. The method used in this research is a literature study by collecting data from various trusted sources. The results of this discussion show that by strengthening solidarity, society will be more united in togetherness and support each other, while prosperity will create conditions where every individual feels safe, comfortable and has equal opportunities to develop.